Sermon XLI (continued, part 3)
the bad. Philo. περι Ευγενειας. ‡ When the mind of the hearer is good and gracious, it easily allents to speeches of truth. Chryfoft. Hom. 26. in Mat.
The Epistle DEDICATORY 90 on of Christ ; than which no subject can be more necessary to study, or sweet to experience. * All goodness is attractive, how powerfully attractive then must Jesus Christ be, who is the ocean of all goodness, from whom all streams off goodness are derived, and into whom, they all empty 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 of adamant or brass, what then shall we resemble that man's heart unto, that hath no ferverous affections kindled in it by the incomparable beauty of Christ ! a beauty, which excels in lustreand brightness, that visible light which sodazzles our eyes
as that light doth darkness itself; as Plato speaks of the divine light Christ is υπερβαλλοντως καλος, an inexpressible beauty, and all other beauties are but εικον, και σκια an image, nay, a shadowofhisbeauty. How was holy Ignatius ravished with desires after Christ, when § he cried out, O how I long to be thrown into the jaws of those lions, which I hear roaring for me ! and iftheywillnotdispatch me the sooner, και προσβιασομαι, I will 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 not drawn up by the very root, by thy desires after Christ ? The necessity, and the trial of our union with, and interest in, this lovely LORD JESUS, is the main subject of this discourse. Without the personal application of Christ by faith, our hopes of heaven are but deluding dreams, 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 a pause, as may justly shake every vein of the unbeliever's heart : If they shall enter; as if he had said, If ever they come into my glory, then say, I am no God, for I have sworn the 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 post tantum decorem ? Nieremberg. Vivere renuo, ut Chrifto vivam.
The Epistle DEDICATORY. Iwillnotbe tiresome, but conclude all in a few requests to you and to Godforyouboth. That which I request of you is, (1.) That you will search and try your own hearts by these truths, especially now, when so great trials are like to be made ofeveryman's root and foundation in religion. Account that your first work, which Bellarmine calls the first error of " Protestants," to make sure your interest in Christ ; * every thing is as its foundation is : at rue diamond will endure the smartest stroke of the hammer,but a false one will fly.
(2.) That you be humble under all that dignity and honour, which God hath put upon you; beye cloathed with humility, It was the gloryoftheprimitive Christians, that they +did not speakbuthvegreat things: humility will be the luftre of your Other excellencies: eftatesand honours are but appendants and fine trappings, which add not any real worth, yet ‡ how are some vain minds puffed up with these things! Butyehave not fo learned Christ .
(3.) That you steadily persevere inthosegoodways of God,in which you have walked, and beware of heart, or life apostacy. You expect happiness whilst God is in heaven,and God expects holiness from you whilst you are one earth. It was an excellent truth which Toffanus § recommended to his posterity in his last-will and testament, from his own experience : " I beseech
66 you (faith he) my dear children and kindred, that you never "be ashamed of the truths of the gospel, eitherbyreasons of " scandals in the church,or perfecutions upon it; truthmayla " bour for a time, but cannot be conquered; and I have often " found Godtobewonderfully present withthemthatwalk be- "fore him in truth, though for a time they maybe opposed " with troubles and calumnies,"
Primus Hæreticorum error eft, posse fideles eam notitiam ha. beredesua gratia, ut certa side statuant fibi remiss a essepeccata. Bell arm. de Just. lib. 3. cap. 3 .
Non elaquimur magna, sed vivimus. Tertul. Apolog. † They report that Bucephalus without his furniture,wouldfufferagroomon his back, butwhendressed with royal trappings and studdedbridles, would suffer none to mount him but the king him self; so it istrulythecafe with these upstart noblesamongus, &c.
Obtefter etiamvosliberos, etgeneros carissimosne ill i us veritatis evangelicae unquam vospudeat : potest enim labor ate,fed non vinciveritas: etnonfemel expertusfum Dominum Deum mirabiliteradeffe iis qui coram ipfoambulunt, et infua vocationefeduloet integre verfantur; licet ad tempus, odiis, autfimultatibus, aut ca lumniis agitentur. Melch. A dam us, invita Toffani,
The Epistle DEDICATORY. (4.) Lastly, That you keep a strict and constant watch over your own hearts,left they be ensnared by the tempting, charming, and dangerous snares, attending a full and easy condition in the world. There are temptations suited to all conditions. Those that are poor and low inestateandreputation, are tempted tocozen, cheat, lie,and flatter, andalltogetup to the mount of riches and honours ; but those that were born upon that mount, tho' they be more free from those temptations, yet lie exposed to others no less dangerous, and therefore we 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 the shore under the wind, and get safe into their port. Never aim at an higher station in this world, than that you are in|| : Somehavewished in their dying hour, they had been lower, but no wife manever wished himself at the top of honour, at the brinkofeternity.
I will conclude all with this hearty wish for you that as God hath set you in a capacity of much service for him in your generation, so your hearts maybe enlarged for God accordingly ; that you may be very instrumental for his glory on earth, and maygo safe, but late to heaven. That the blessings of heaven maybe multiplied upon you both, and your hopeful springing branches; and that you may live to see your childrens children, and peace upon Israel. In a word, that God will follow these truths in your hands with the blessing of his Spirit ; and that the manifold infirmities of him that ministers them, may be no prejudice or bar to their success with you, or any into whose hands they shall come; which is the heartydefire of
Your most faithful Friend,
and Servant in CHRIST,
JOHN FLAVEL.
Her man us, when dying, bewailed, that he had bestowed more time and pains on his palace than on the temple of God, and encouraged the luxury and wickedness of the court, which he ought to have restrained : Thus, with much grief for fin, his hope of mercy from God greatly wavering, by-standers being filled with great horror, andhimselfdoubtful of his state, his soul entered into eternity. Hist. Bohem. lib. II
102 THE EPISTLE TO THE READER.
EVERY creature, by the instinct of nature, or by the light of reason, strives to avoid danger, and get out of harm's way. The cattle in the fields presaging a storm at hand, fly to the hedges and thickets for shelter. Thefowls of heaven, by the fame natural instinct, perceiving the approach of winter, take their timely flight to a warmer climate. This * naturalists have observed of them, and their observation is confirmed by scripture-testimony : of the cattle it is said, Job xxxvii. 6, 7, 8 . " He faith to the snow; Be thou on the earth, likewise the small " rain, and the great rain of his strength; then the beasts go " into dens, and remain in their 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 time of their coming."
But man being a prudent and prospecting creature, hath the advantage of all other 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 a wife man's heart difcernethboth time and judgment," Eccl. viii. 5. For as there are natural signs of the change of the weather, Matth . xvi. 3. so there are moral signs of the changes of time and providences : yet such is the supineness and inexcusable regardlesness of most men, that they will not fear till they feel, nor think any danger very considerable, till it become inevitable. Weofthisnationhave long enjoyed the light of the glorious gospel among us; it hath shone in much clearness upon this sinful island, for more than a whole century of happy years : but the longest day hath an end, and we have cause to fear our bright fun is going down upon us; for the shadows in England are grown greater than the substance, which isone sign of approaching night, Jer. vi. 4. " The beasts of prey creep out of " their dens and coverts," which is another sign of night at hand, Psal. civ. 20. "And the workmen come home apace from " their labours, and go to rest ," which is as fad a sign as any of the reft, Job vii. 1, 2. Ifa. Ivii. 1, 2. Happy were it, if, in * Plin. 1. 18, c. 35. Virg.Georg. 1. 1.
The Epistle to the RFADER. 103 such a juncture as this, everyman would make it his work, and business to secure himself in Chriftfromthestormof God's indignation, which is ready to fall upon these sinful nations. It is said of the Egyptians, when the storm of hail was coming upon the land, Exod. ix. 20. " He that feared the word of the Lord " made his servants and cattle flee into the houses." It is but an old fight to 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 destitute of defence and security, in the most tempestuous times of national judgments. It is said, Mic. v. 5. " This man (meaning the " man Christ Jesus) shall be the peace, when the Assyrian 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 as freely, 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 that doth not foresee a shower of wrath and indignation coming ? " We have heard a voice of trembling, of fear, and not of peace. " Ask ye now, and fee whether a man doth travail with child ? " Wherefore do I fee every man with his hand on his loins, as " a woman in travail, and all faces are turned into paleness ?
Alas, for that day is great, so that none is like it; it is even " the day of Jacob's trouble, but he 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 to be a present calm, and general quietness ; yet those that were wife in heart could not but discern distress of nations, with greatperplexity, in these seeds of judgment and calamity : But as the ephah fills more and more, so the determined wrath grows more and more visible to every eye : and it isafondthing to dream of tranquillity, in the midst of so 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 ; but what peacecanbeex pected, whilst thehighestprovocations are continued ?
It is therefore the great andpresentconcernmentofall to pro vide themselves ofa refuge before the storm overtakes them: for, as August in well observes, Non facile inveniunturpraefidia in adverfitate, quae non fuerint in pace quaefita. O take up your lodgings in the attributes and promises of Godbeforethe night overtake you ; view them often by faith, and clear up your interest in them, that you may be able togo to them in the dark, when the ministers and ordinances of Christ have taken their leave of you, and bid you good night.
Whilst many are hafting on the wrath of God by profane ness, and many be smiting their fellow-servants ; and multitudes resolve, if trouble come, to fish in the troubled waters for safety and preferment, not doubting (whensoever the averflowing flood comes)but they shall stand dry. O that you would be mourning for their fins, and providing better for your own safety.
Reader, it is thy one thing necessary to get a cleared interest in Jesus Christ; which being once obtained, thou mayest face the storm with boldness, and fay, come troubles and distresses, losses and trials , prisons and death, I am 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, I have a good roof over my head, a comfortable lodging provided for me: My place of defence is the munition of rocks, where " bread shall be given me, and my waters shall be sure," Is a a хххій. 1б.
The design of the ensuing treatise, is to assist thee in this great work; and though it was promised to the world many years past, yet providence hath reserved it for the fittest season, and brought it to thy hand in a time of need.
It contains the methodofgrace in the application of the great redemption to the souls of men, as the former part contains the methodofgrace in the interpretation thereof by Jesus Christ. The acceptation God hath given the former part, signified by the desires of many, for the publication of this, hath at last prevailed with me (notwithstanding the secret consciousness of my inequality to so great an undertaking) to adventure thisfecond part also, upon the ingenuity and candour of the reader.
And I consent the more willingly to the publication of this, because the design I first aimed at, could not be entire and complete without it; but especially, the quality of the subject-matter, which (through the blessing and concurrence of the spirit)
The Epistle to the READER. 10 maybeusefulboth torouze the drowsyconfciencesofthis sleepy generation, and to assist the upright, in clearing the work of the ipiritupon their own fouls. These confiderationshaveprevailed with me against alldiscouragements .
And now, reader, it is impossible for me to speak particularly and distinctly to the case of thy soul, which I am ignorant of, except the Lord shall direct mydifcourse to it insomeofthe followingsuppositions.
If thou beone that hast sincerely applied, and received Jesus Christ by faith, this discourse (through the blessing of the Spirit) maybe useful to thee, toclearandconfirm thy evidences, to melt thyheartin the sense of thy mercies,and to engage and quicken theeintheway of thy duties. Here thou wilt see what great things the Lordhathdone for thy foul, and how these dignities, as thou art his son or daughter, by the double title of regenerationandadoption, do obtige thee to yield up thyself to God entirely, and to say from thy heart, Lord, whatever I am, I am for thee, whatever I can do, I will do for thee, and whatever I canfuffer, I will suffer the ; and all that I am, or, have, all that I can do, or suffer, is nothing to what thou hast done for my foul.
If thou be a stranger to regeneration and faith , a person that makest a powerless profession of Christ ; that haft a name to live, but art dead ; here it ispoffible thou mayest meet with something that will convince thee how dangerous a thing it is, to be an old creature, in the new creature's dress and habit ; and what it is that blinds thy judgment, and is likelieft to prove thy ruin ; a seasonable and full conviction whereof, will be the greatest mercy that can befal thee in this world, if thereby at last,God may help thee to put on Christ, as well as the name of Christ.
If thou be in darkness about the state of thy own soul, and willing to have it faithfully andimpartially tried by the rule of the word, which will not warp to anyman's humouror interest, here thou wilt find some weak assistance offered thee, to clear anddifentanglethydoubting thoughts, which(through thy prayer, and the supply of the Spirit of Jesus Christ) may lead thee to acomfortablesettlement and inward peace.
Ifthoubea proud, conceited,presumptuous foul, who hast too little knowledge, and too much pride and self-love, to admit any doubts or scruples of thy state towards God, there are many things in this treatise proper for thy conviction, and better in. formation; for woe to thee, if thou shouldst not fear, till thou VOL . II. P
106 The Epistle to the READER. begin tofeelthy misery, ifthytroubles do not come on till all thy hopes are gone off.
I know all these things are performed by me with much infirmity ; and that the whole management is quite below the dignity of the subject. But when I confider the success of sermons and books in the world, hath but little relation to the elegancy of language, or accuracy of method, and that many maybe useful, who cannot be excellent, I am willing in all humility and sincerity to commit it to be the direction of providence, and the bleffingofthe spirit.
Onething I shall earnestly requestofallthe people of God, intowhosehands this shall fall, that now at last they will be persuaded to end all their unbrotherly quarrels and strifes among themselves, which have wasted so much precious time, and decayed the vital spirits of religion; hindredtheconversion of multitudes, and increased and confirmed the atheism of the times, and now at last opened a breach, at which the common enemy is ready to enter, and end the quarrel to our cost. O put on, as the elect of God, bowels of mercy, and a spiritofcharityand forbearance, if not for your own fakes,yet for the church's fake : Sin on vis tibi parcere, parce Carthagini.
I remember it is noted in our English history as avery remark. able thing, that when the Severn overflowed part of Somerset-
it was observed that dogs and hares, cats and rats, to avoid the common destruction, would swim to the next rising ground, and abide quietly together in that common danger,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 to the fathers ; left God come 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 fist them more 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, and then to heaven, for a true discovery of your conditions ; and if this poor mite may contribute anything to that end, it will be a great reward of the unworthy labours of Thy servant in CHRIST, JOHN FLAVEL.
The Method of Gracc. 107 SERMON I.
Opening the general Nature of effectual Application.
1 Cor. i. 30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and fanctification, and redemption. H
E that enquires what is the just value and worth of Christ, asks a question which puts all the men on earth, and angels in heaven, to an everlasting non-plus. The highest attainment of our knowledge, in this life, is to know, that himself, and his love do pass knowledge, Eph . iii. 19. But how excellent soever, Christ is in himself, what treasures of righteousness soever lie in his blood, and whatever joy, peace, and ravishing comforts, spring up to men out of his incarnation, humiliation, and exaltation, they all give down their distinct benefits and coinforts to them, in the 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 comforted by the richest cordial compounded, but not received : Nor from the beginning of the world was it ever known, that a poor deceived, condemned, polluted, miserable sinner, was actually delivered out of that woful state, until of God, Christ was made unto him, wisdom and righteousness, sanctification and redemption.
For look * as the condemnation of the first Adam passeth not to us, except (as by generation) we are his ; so grace and remission pass not from the second Adam to us, except (as by regeneration) we are his. Adam's fin hurts none but those that are in him : And Christ's blood profits none but those that are in him: How great a weight therefore doth there hang upon the effectual application of Christ to the souls of men ! And P2
Parifienfis de caufis, cur Deus homo, cap. 9. Quemadmodum non transit Adæ damnatio, nifipergenerationem in carnaliter ex eo generatos: sic non transit Chrifti gratia, et peccatorum remiffio, nifi per regenerationem ad fpiritualiter per ipfum regeneratos. Sicut delictumAdæ nonnocet, nififuis, in eo quodfuifunt : sic neè gratia Chrifti prodeft, nififuis, in eo quodfuifunt.
108 The Method of Grace. SERM . I. what is there in the whole world so awfully solemn, so greatly important, as this is! Such is the strong consolation resulting from it, that the apostle, in this context, offers it to the believing Corinthians, as a fuperabundant recompense for the despicable 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 them as vile, foolish, and weak, yet " of God Christ is made unto themwif- " dom and righteousness, sanctification and redemption."
In which words we have an enumeration of the chief privileges of believers, and an account of the method whereby they come to be 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 sinful Man, viz. ignorance, guilt, pollution, and the whole train of miserable consequences and effects, let in upon the nature of men, yea, the best and holiest of men, by fin.
man is not only deep in misery, but grossly ignorant, both that he is so, and how to recover himself from it : Sin hath left him at once senseless of his state, and at a perfect loss about the true remedy.
To cure this, Christ is made to him wisdom, not only by improvement of those treasures of wisdom that are in himself, for the benefit of such fouls as are united to him, as an head, con-
the good of his own members ; but also, by imparting his wisdom to them by the Spirit of illumination, whereby they cometodifcernboth their sinanddanger ; as also the true way of their recovery from both, through the application of Christ to their souls by faith.
But alas ! simple illuminationdothbut increase our burden, and exasperate our misery, as long as sin in the guilt of it is, either imputed to our persons unto condemnation, or reflected by ourconfciences in a way of accusation.
With design therefore to remedy and heal this fore evil, Christ is made of Goduntous righteousness, complete and perfect righ teousness,whereby our obligation to punishment isdiffolved, and thereby a solid foundation for a well-settled peace of conscience firmly established .
Yea, but although the removing of guilt from our persons
He ascribes a fourfold commendation of Christ, which comprehends all his virtue,and all the good we receive from him. Cab vinon the place.
SERM. I. The Method of Grace. 109 and consciences be an inestimable mercy, yet alone it cannot make us completely happy: For though a man should never be damned for fin, yet what is it less thanhellupon earth, to be un. derthedominion and pollution of every base lust ? It is misery enough to be daily defiled by fin, though am an should never be damned for it.
To complete thereforethehappiness of the redeemed ; Christ is not only made of God unto them wisdom and righteousness, the one curing our ignorance, the other our guilt; but he is madefanctification also, to relieve us against the dominion and pollutions of our corruptions : " He comes both by water and 66 by blood, not by blood only, but by water also," 1 Johnv. 6. purging as well as pardoning : How complete and perfect a cure is Christ !
required beyond all this to make our happiness 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) it ill lie upon the souls and bodies of illuminated, justified, and sanctified persons. For even with the best and holiest of men, what swarms of vanity, loads of deadness, and fits ofunbelief, do daily appear in, and oppress their souls ! to the imbittering of all the comforts of life to them ? And howmanydiseases, deformities, pains, oppress their bodies, which daily moulder away by them,till they fall into the grave by death, even as the bodies of other men do, who never received such privileges from Christ as they do ? For if " Christ be in us" (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 seals up the sum of mercies : This so completes the happiness of the saints, that it leaves nothing to desire.
four, wisdom, righteousness, sanctification, and redemption, take in all that is necessary or desirable, to make a soul truly and perfectly blessed.
Secondly, We have here the methodandway, by which the electcome to be investedwiththese excellent privileges: the account whereof, the apostle gives us in these words, ["Who " of God is made unto us"] in which expression, four things are remarkable, First, That Christ and his benefitsgoinseparably andundividedly together: it is Christ himself is made all this unto us : we canhavenosaving benefit separate and apart from the per
110 SERM. I. The Method of Grace. son of Christ : many would willingly receive his privileges, who will not receive his person; but it cannot be; if we will have one, we must take the other too : Yea, we must accept his person first, and then his benefits : as it is in the marriage covenant, so it is here.
Secondly, That Christ with his benefits, must be personally and particularly applied to us, before we can receive any actual, saving privilege by him ; he must be [made unto us] i. e. particularly applied to us ; as a sum of money 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 use 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, it be actually applied to their persons,and then they are made free, Rom. v. 10,
11. reconciled by Christ's death, by whom " we have now re- " ceived the atonement."
Thirdly, That this application of Christ, is the work of God, and not of man : " Of God he is made unto us :" The same hand that prepared it, must also apply it, or else we perish, notwithstanding all that the Father hath done in contriving, and appointing, and all that the Son hath done in executing, and accomplishing the design thus far. And this actual application is the work of the Spirit, by a singular appropriation.
Fourthly, and Lastly, This expression imports the suitableness of Christ, to the necessities 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 necessities do require; so Christ is virtually, and eminently all that the necessities of our souls 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 suits 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 all his precious benefits, becomes ours, by God'sSpecial and effectual application.
There is a twofold application of our redemption, one primary, the other secondary : The former is the act of God the Father, applying it to Christ our surety, and virtually to us in him; the latter is the act of the Holy Spirit, personally and actually applying it to us in the work of conversion : The for
SERM. T. 111 The Method of Grace. mer hath the respect 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 person of Christ, was not only virtually done upon us, considered in him as a common public representative person, in which sense, we are said to die with him, and live with him, to be crucified with him, and buriedwithhim, but it was also intended for a platform, or idea, of what is to be done by the Spirit, actually upon our souls and bodies, in our single persons. As he died for fin, so the 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 of redemption to us by the Spirit, in his fanctifying work, is that which I am engaged here to discuss, and open ; which I shall do in these following propositions.
Prop. 1. The application of Christ to us, is not only comprehensive of our justification, but of all those works of the Spirit, which are known to us in scripture, by the names of regeneration, vocation, fanctification, and conversion.
Though all these terms have some small respective differences among themselves, yet they are all included in this general, the applying, and putting on of Christ, Rom. xiii. 14. " Put ye on the Lord Jesus Christ ." Regeneration expresses those supernatural, divine, new qualities, infused by the Spirit into the soul, which are the principles of all holy actions .
Vocation expresses the terms from which, and to which, the soul moves, when the Spirit works savinglyupon it, under the gospel-call.
Sanctification notes an holy dedication of heart and life to God: our becoming the temples of the living God, separate from all prophane sinful practices, to the Lord's only use and service.
Conversion denotes the great change itself, which the Spirit causethupon the soul, turning it by a sweet irrefsistable efficacy from the power of fin and Satan, to God in Christ.
Now all these are imported in, and done by the application of Christ to ourfouls: For when once the efficacy of Christ's death, and the virtue of his resurrection, come to take place upon the heart of anyman, he cannot but turn from fin to God, and become a new creature, living and acting by new principles and rules. So the apostle observes, 1 Thef. i. 5, 6. speaking of the
112 SERM. 1. The Method of Grace. effect of this work of the Spirit upon that people, " OurGof4 pel (faith he) came not to you in word only, but in power ; " and in the HolyGhoft:" There was the effectual application of Christ to them. " And you became followers of us, and " of the Lord," ver. 6. there was their effectual call. "And " " ye turned from dumb idols to serve the living and true God," ver. 9. there was their couversion. So that ye were ensamples to all that believe," ver. 9. there was their life of fanctification or dedication to God. So that all these are comprehended in effectual application.
Prop. 2. The application of Christ to thefouls of men, is that great project and design of God in this world, for the accomplishment whereof, all the ordinances, and all the officers of the gospel, are appointed and continued in the world.
This the gospel exprefly declared to be its direct end, and the great business of all its officers,Eph. iv. 11 , 12. " And he gave " some 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- " sect man, unto the measure of the stature of the fulness of τι Christ," i. e. the great aim and scope of all Christ's ordinances and officers, are to bring men into union with Christ, and fobuild them up to perfection in him: or to unite them to, and confirm them in, Christ : And when it shall have finished this design, then shall the whole frame of gospel-ordinances be taken down, and all its officers disbanded. "The kingdom" (i. e. this present 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 Christ, when the marriage of the Lamb is come, our work and office expire together.
Prop. 3. Such is the importance and great concernment of the personal application of Christ to us by the Spirit, that whatsoever the Father hath done in the contrivance, or the Son hath done in The accomplishment of our redemption, is all in available, and ineffectual, to ourfalvation, without this.
It is confefsedly true, that God's good pleasure appointing us from eternity to salvation, is, in its kind, a most full and sufficient impulsive cause of our salvation, and every way able (for so much as it is concerned) to produce its effect. And Christ's humiliation and sufferings are a most complete, and sufficient meritorious cause of our salvation, to which nothing can be added to make it more apt, and able to procure our
SERM. I. The Method of Grace. 113 salvation, than it already is: Yet neither the one or the other can actually fave any foul, without the Spirit's application of Christ to it: for where there arediversfocial causes, or con causes, necessary to produce one effect, there the effect cannot be produced, until the last cause hath wrought. Thus it is here, the father hath elected, and the Son hath redeemed; but until the Spirit (who is the last cause) hath wroughthispart also, we cannot be saved. For he comes in the Father's and in the Son's name and authority, to put the lafthand to the work of our salvation,by bringing all the fruits of election and redemption home to our souls in this work of effectual vocation. Hence the apostle, I Pet i. 2. noting theorderofcauses in their operations, for the bringing about of our salvation, thus states it : "Elect, " acording to the foreknowledge of God the Father, through " sanctification of the Spirit unto obedience, and sprinkling of " the blood of Jesus Christ." Here you find God's election and Christ's blood, the two great causes of salvation, and yet neither of these alone, nor both together can fave us; there must be added the fanctification of the Spirit, by which God's decree is executed ; and the sprinkling (i. e. the personal application of Christ'sblood) as well as the shedding of it, before we can have the saving benefitofeither of the former causes.
Prop. 4. The application of Christ, with hisfaving benefits, is exactly of the fame extent and latitude with the Father's election, and the Son's intention in dying, and cannot possibly be extended to one foul farther.
" Whom he did 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, but according to his own purpose and grace,which was given us in " Christ Jesus, before the foundationoftheworld."
The Father, Son, and Spirit, (betwixt whom was the council of peace) work out their design in a perfect harmony and consent : As there was no jar in their council, so there can be none in the execution of it: those whom the Father, before all time,did chuse; they, and they only, are the persons, 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 sanctify myself;" (i. e.) consecrate, devote, or set myself apart for a sacrifice for them. And those for VOL. II.
114 The Method of Grace. SERM. I whom Christ died, are the persons to whom the Spirit effectually applies the benefits and purchases of his blood : He comes in the name of the Father and Son : " But the world cannot re- " ceive him, for it neither fees, nor knows him," John xiv. 17.
They that are not of Christ's sheep, believe not," John x. 26.
indeed afulness of saving power, but the dispensation thereof is limited by the Father's will; therefore he tells us, Mat. xx. 23. " It is not mine to give,but it shall be given to " them for whom it is prepared of my Father:" In which words he noways denies his authority, to give glory as well as grace ; only shews that in the dispensation proper to him, as Mediator, he was limited by his Father's will and counsel. And thus also are the dispensations of grace by the Spirit, in like manner, limited, both by the counsel and will of the Father and Son. For as he proceeds from them, so he acts in the administration proper to him, by commission from both. Johnxiv.
26. " The holy Ghost whom the Father will fend in my name;" and as he comes forth into the world by this joint commission, so his difpenfations are limited in his commission; for it is said, John xvi. 13. " He shall not speak of himself, but whatsoever he " shall hear, that shall he speak;" (i. e.) He shall in all things act according to his commission, which the Father and I have given him.
The Son can do nothing of himself, but what he feeth the Father do, John v. 19. And the Spirit can do nothing ofhomself, but what he hears from the Father and Son : And it is impossible it should be otherwise, confideringnotonly the unity of their nature, but also of their will and design. So that you fee the applications of Christ, and benefits by the Spirit, are commen Surable with the Father's secret counsel, and the Son's design in dying, which are the rule, model, and pattern of the Spirit's working.
Prop. 5. The application of Christ tofouls, by the regenerating work of the Spirit, is that which makes the first internal difference, and distinction among men.
It is very true, that in respect of God's fore-knowledge and purpose, there was a distinction betwixt oneman and another, beforeanymanhad a being, one was taken, another left : And with respect to the death of Christ,there is a great difference betwixt one and another: He laid down his life for 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 miserable 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 had given in that black bill, describing the most lewd, profligate, abominable wretches in the world, men whose practices did stink in the very nostrils of nature, and were able to make the more sober Heathens blush ; after this he tells the Corinthians) "And such were some of you, " but ye are washed," &c. q. d. look, these were your companions once : as they are, you lately were.
The work of the Spirit doth not only evidence, and manifest that difference which God's election hath 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 he was. This work of the Spirit, makes us new creatures, namely, for quality and temper, 2 Cor . v. 17. "Ifanyman be " in Christ, he is a new creature: old things are past away, be- " hold, all things are become new."
6. The application of Christ, by the workofregeneration, is that which yields unto men allthesensiblesweetness, and refresbingcomforts, that they have in Christ, and in all that he hath done, suffered, orpurchasedforfinners.
An unsanctified person may relish the natural sweetness of the creature, as well as he that is sanctified; he may also seem to relish and taste some sweetness in the delicious promises and discoveries of the gospel, by a misapplication of them to himself. But this is like the joy ofa beggar, dreaming he is a king ; but he awakes and finds himselfabeggar still: butfortherational, solid, and genuine delights, and comforts of religion, noman tastes them, till this work of the Spirit hath first passed upon his soul: it is an enclosed pleasure, a stranger intermeddles not with it. " The white stone, and the new name," (denoting the pleasant results and fruits of justification 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 Christ and religion, namely, propriety, evidence, and suitableness of spirit.
Propriety is the sweetest part of any excellency; therefore Luther was wont to say, that the sweetness of the gospel lay mostly in pronouns, as me, my, thy, &c. who loved [me] and gavehimselffor me, Gal. ii. 20. Christ Jesus (my] Lord, Phil,
116 SERM. 1. The Method of Grace.
" iii. 18. SoMat, ix. 2. " Son, be of good cheer. [thy) fins are forgiven." Take away propriety, and you deflower the very gospel, of its beauty and deliciousness: and as propriety, fo
Evidence is requisite to joy and comfort; yea, so necessary, that even interest and propriety afford no sensible sweetness without it. For as to comfort, it isallone not to appear, and not to be. If I am registred in the book of life, and know it not, what comfort can my name there afford me ? Besides, to capacitate afoul for the sweetness and comfort of Christ there is also an agreeable temperofspirit required; for how can Christ be sweet to that man's foul, whose thoughts reluctate, decline, ornaufeatesoholyand pure an object ? Now, all these requifites being the proper effects and fruits of the Spirit's fanctifyingoperations upon us, itisbeyondcontroverfy, thar the confolations of Christ cannot be tasted, until the application of Christ be first made.
Prop of. 7. The application of Christ tothefouleffectually, though itbesofar wrought in thefirstsaving work of the Spirit, as truly to entitlethefoul to Cbrift, and save it from the dangerofperishing; yet it is a work gradually advancing in the believer's foul, whilst it abides on thisfideheavenandglory, It is true, indeed, that Christ is perfectly and completely ap. plied to the soul in the first act, for righteousness, "Justifica- " tion being a relative change *, properly admits no degrees, " but is perfected together, and at once, in one only act ; thơ " as to its manifestation, and sense, it hath various degrees:" But the application of Christ to us, for wisdom, and fanctificatien, isnotperfectedinone single act, but rises by many, and flow degrees to its just perfection.
Andthoughweare truly said to he come to Christ when we first believe, John vi. 35.yet the soul after that is stillcomingto him by farther acts of faith, I Pet. ii. 4. " To whom [coming] " as unto a living stane:" theparticlenotes acontinuedmotion, by which the soul gains ground, and still gets nearer and nearer to Christ ; growing still more inwardlyacquainted with him. The knowledge of Christ grows upon the soul as the mornings light, from its first spring, to the perfect day, Prov. iv. 18. every grace of the Spirit grows, if not sensibly, yet really; for it is in discerning 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 of plants, which we perceive rather creviffe, quam crefcere; to have grown, than to grow. And as it thrives in the foul, by deeper radications of the habits, and more promptitude and spirituality in the actings; so Christ, and the soul, proportionably, close more and more inwardly, and efficacioufly, till at last it is whollyiwallowed up in Christ's full and perfect enjoyment.
Prop of. 8. Lastly, Although the several privileges and benefits forementionedare alltrulyandreally bestowed with Gbrift upon believers, yet they are not communicated to them in oneandthefame way and manner ; but differently, anddiverfly, as their respective natures do require.
four illustrious benefits are conveyed from Christ to us inthreedifferent ways and methods : his righteousness is made ours by imputation : hiswisdomandfanctification by renovation: his redemption by ourglorification.
I know the communication of Christ's righteousness to us by imputation, is not only denied, but + scoffedatby Papifts ; who own no righteousness, but what is (at least) confounded with that which is inherent in 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 these and such like abfurdities. That if God imputes Christ's righteousness to the believer, and accepts what Christ hath performed for him, as if he had per for. medit himself; thenwemaybe accounted as righteous as Christ. Thenwemay be theredeemersoftheworld. False and groundless consequences ; as ifa man should say, my debt is paid by by surety, therefore I am as rich as he. "When we say the " righteousness of Christ is made ours by imputation †, we think " not it ismadeours according to its universal value,but accord- " ing to our particular necessity : not to make others righteous " but to make us fo: not that we have formal intrinfical righ- " teousness of Christ in us, as it is in him, but a relative righte- " ousness, which makes us righteous, even as he is righteous, " not as to the quantity, but as to the truth of it: nor is itim- " puted to us, as though Christ designed to make us the causes
phantom sprung of Luther's brain. Staple ton. $ Non formal i intrinfeca juftitia, fed relativa : non quoad quantitatemfed veritatem ; fit enimfinita applicatio infinitaejuftitiae; fi aliter, aeque just i essemus ut Christ us, at non : justitia Chriftifit nostra, non quoad univerfalem valorem, fed particularem neceffitatem; et imputatur nobis, no nut caufisfalvationis,fed ut Subjectisfalvandis.
118 The Method of Grace. SERM. I. " offalvation to others,but the subjects offalvation ourselves ;" it is inhesively in him, communicatively it becomes ours ; by imputation, the sin of the first Adam becomes ours, and the fame way the righteousness of the second Adam becomes ours, Rom. v. 17. This way the Redeemer became fin for us, and this way we are made the righteousness of God in him, 2 Cor. v. 21. This way Abraham the Father of believers was justified, therefore this way all believers, the children of Abraham, must be justified also, Rom. iv. 22, 23. And thus is Christ's righteousness made ours .
But in conveying and communicating his wisdom, and fanctification, he takes another method, for this is not imputed, but really imparted, to us,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 his members.
Now these gracious habits being subjected and seated in the souls of poor 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.
See Gal. v. 17. Thus are righteousness,andsanctification, communicated and made ours : but then, For redemption, that is to say, absolute and plenary deliverance from all the sad remains, effects, and consequents of fin, both upon foul and body; this is made ours, (or, to keep to the terms) Christ is made redemption to us by glorification ; then, and not before, are these miserable effects removed ; we put off these together with the body. So that look, as justification cures the guilt 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.
And thus of God, Christ is made unto us wisdom andrighteousiness, fanctification and redemption; namely, by imputation, regeneration, and glorification.
I shall next improve the point in some useful inferences. Inference 1. Learn from hence what a naked, destitute, and || But it is said he is made unto us, wisdom, righteousness, fanc tification and redemption, therefore any worth or merit in us excluded. Whence it likewise 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 natural and unregenerate State.
He is one that naturally, and inherently, hath neither wisdom, 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 he must eternally perish .
As no creature (in respect of external abilities) comes under morenaturalweakness into the world thanman, naked, and empty, and more shiftless and helpless than any other creature : fo it is with his soul, yea, much more than fo : all our excellencies are borrowed excellencies, no reason therefore to be proud of any of them ; 1 Cor. iv. 7. " What haft thou that thou haft not " received ? Now, if thou 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 am an that wears the rich and costly robe of Christ's righteousness, in which there is no tone thread of his own spinning ; but all madebyfree-grace, and not by free-will; to jet proudly up and down the world in it, as if himself had made it; and he were beholdentonone for it ? O man ! thine excellencies, whatever they are, are borrowed from Christ, they oblige thee to him, but he can be no more obliged to thee, who we a rest them, than the fun is obliged to him that 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 of holy men, when they have viewed their own gracious principles, or best performances, still todisclaim themselves, and own free-grace, as the sole author of all. Thus holy Paul viewing the principlesofdivinelifeinhimfelf, (the richest gift bestowed upon man in this world by Jesus Christ) how doth he renounce himself, and deny the least part of the praise and glory as belonging to him, Gal. ii. 20. "Now " I live, yet not I ; but Christ liveth in me :" and fo for the best duties that ever he performed for God; (and what mere man ever did more for God ?) Yet when, in a just and neceffarydefence, he was constrained to mention them, I Cor. xv. 10. how carefully is the like [Yet not 1] presently added ? " I labouredmore abundantly than they all, yet not I; but the grace of God which was 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 the power of
120 SERM. 1. The Method of Grace. inherent holiness: to whomsoever Christ is made righteousness, to him he also is made fanctification.
The gospel hath not the least favour for licentiousness. It is everywayas careful to press men to their duties as to instruct them in their privileges, Tit. iii. 8. " This is a faithtul saying ;.
" and these things I will that you affirm constantly; that they "which have believed in God, might be careful to maintain "good works." It is a loose principle,divulged by libertines, to the reproach of Christ, and his gospel, that fanctification is not the evidence of our justification. And Christ is as much wronged by them who separate holiness from righteousness (as ifa sensual vile life were consistent with a justified state) ashe is in the contrary extreme,by those who confound Christ's righteousness with man's holiness, in the pointofjuftification ; or that own no other righteousness, but what is inherent in themselves. The former opinion makes him a cloak for fin, the latter a needlessfacrifice for fin.
It is true, our fanctification cannot justify us before God; but what then, cannot it evidence our justification before men ? Is there no necessity, or use for holiness, because it hath no hand in our justification ? Is the preparation of the soul for heaven, by altering its frame and temper, nothing ? Is the glorifying of our Redeemer, by the exercises of grace in the world, nothing ? Doth the work of Christ render the work of the Spirit needless? God forbid: "He came not by blood only,but by water also,"
1 Johnv. 6. And when the apostle faith, in Rom. iv. 5. " But " unto him that worketh not, but believeth on him that jush- " fieth the ungodly, his faith is counted for righteousness:" the scope of it is neither to characterize and describe the justified person, as one that is lazy, and slothful, and hath no mind to work, or rebellious and refractory, refusingobediencetothecommands of God ; but to represent him as an humbled sinner, who is convinced of his inability to work out his own righteousness by the law, and fees all his endeavours to obey the law fall short of righteousness, and therefore is said, in a law-sense, not to work, because he doth not work so as to answer the purpose and end of the law, which accepts of nothing beneath perfect obedience.
And when (in the fame text)the ungodly are said to be justified, that character describes not the temper and frame of their hearts and lives, after their justificaton, but what it was before, not as it leaves, but as it found them *.
the ungodly antecedentlynotconsequently. Par.
SERM. F. 121 The Method of Grace.
Infer. 3. How unreasonable, and worse than brutish, is the fin of infidelity ; by which the sinner rejects Christ, and with him all those mercies, and benefits, which alone can relieve and cure his misery!
He is by nature blind and ignorant, and yet refuses Christ, who comes to him with heavenly light and wisdom: he is condemned by the terrible sentence of the law to eternal wrath, and yet rejects Christ, who renders to him complete and perfect righteousness : he is wholly polluted and plunged 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 hath brought upon him, and yet is so in love with his bondage, that he will neither accept Christ, nor the redemptionhebringswithhimto sinners. O! what monsters, what beasts, hath sin turned its subjects into ! " You will not come to me, that ye may have life," John v. 40. Sin hath stabbed the sinner to the heart, the wounds are all mortal, eternal death is in his face; Christ hath prepared the only plaitter that can cure his wounds, but he will not suffer him to apply it †. He acts like one in love with death, and that judges it sweet to perish. So Christ tells us, Prov. viii. 36." All they that hate me, love death:" not in itself, but in 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 himself worse than brutish, he cannot think of damnation, the effect of fin, without horror ; and cannot yet think of fin, the cause of damnation, without pleasure; he is loth to perish to all eternity without remedy, and yet refuses and declines Christ as if he were an enemy, who only can and would deliver him from that eternal perdition. How do men act therefore, as if they were in love with their own ruin ! Many poor wretches now in the way to hell, what an hard shift do they make to cast themselves away ! Christ meets them many times in the ordinances, where they studiouflyshunhim : many times checks them in their way by convictions, which they make an hard shift to overcome and conquer.
that anyone is so mad, as willingly and knowingly to love death, which we all naturally abhor ; but because that is the fruit of despising the wisdom of God, whichatlengthbringsdeath onus. Lavat. on the place.
VOL. II.
122 The Method of Grace. SERM . I. Ohhowwilling are they to accept a cure, a benefit, a remedy, for anything but their souls ! You see then that sinners cannot, (should they study all their days to do themselves a mischief), take a readier course to undo themselves, than by rejecting Christ in his gracious offers.
Surely the sin of Sodom and Gomorrah is less than this fin. Mercy itself is exasperated by it, and the damnation offuch as reject Chrict, (so prepared for them, with whatever they need, and so seriously and frequently offered to them upon the knee of gospel entreaty), is just, inevitable, and will be more intolerablethanany in the world beside them. It is just, for the sinner hath but his own option, or choice : he is but come to the end which 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 of such an apt, offered, and only remedy.
Infer. 4. What a tremendous symptom of wrath, andfad character of death, appears upon that man'sfoul, to which no effectual application of Christ can be made by the gospel.
with his benefits, is frequently tendered to them in the gospel; they have been beseeched once and again, upon the knee of importunity, to accept him, those entreaties and persuasionshavebeenurgedby the greatest arguments, the command of God, the love of Christ, the inconceivable happiness or mi-
which unavoidably follow the accepting or rejecting of those offers, and yet nothing will affect them: all their pleas for infidelity have been over and over confuted, their reasons and consciences have stood convinced; they have been speechless, as well as Christless: not one found argument is found with them to defend their infidelity: they confess in general, that such courses, as theirs are, lead to destruction. They will yield them to be happy fouls that are in Christ; and yet, when it comes to the point, their own closing with him, nothing will do; all arguments, allentreaties, return to us without success..
Lord! what is the reason of this unaccountable obstinacy ? In other things it is not so: if they be sick,they are so far from rejecting a physician that offers himself, that they will fend, and pray, andpayhim too. If they be arrested for debt, and any one will be a surety, and pay their debts for them, words can hardly express the sense they have of such a kindness : but though Christ wouldbeboth a physician and surety, and what
SERM. I. The Method of Grace. 123 ever else their needs require, they will rather perish to eternity, than accept him. What may we fear to be the reason of 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. If Christ, with all his benefits, bemadeours, by God's Special application, whataday of mercies then is the day of conversion! what multitudes of choice blessings visit the converted foulinthatday!
" This day, (faith Christ to Zaccheus, Luke xix. 9.), is sal- " vationcome to this house. In this day, Christ cometh into the soul, and he comes not empty, but brings with him all his treasuresofwisdom, and righteousness, sanctification and redemption. Troops of mercies yea,of the bestofmercies, come with him. It is a day of singular gladness and joy to the heart of Christ, when he is espoused to, and received by the believing foul ; it is a coronation-day to a king. So you read, Cant. iii.
11. " Go forth, O yedaughters of Zion, and behold king Solo- " mon with the crown wherewith his mother crowned him in " the day of his espousals, and in the day of the gladness of his "heart."
Where, under the type of Solomon in his greatest magnificence and glory, when the royal diadem was set upon his head, and the people shouted for joy, so that the earth did ring again, is shadowed out the joy of Christ's heart, when poor souls,by their high estimationofhim,andconsenttohisgovernment,do, as it were, crown him with glory and honour, and make his heart glad.
Now, if the day of our espousals to Christ, be the day of the gladness of his heart, and he reckons himself thus honoured and glorified by us, what a day of joy and gladness should it be to our hearts, and how should we be transported with joy, to fee a King from heaven, with all his treasures of grace and glory, bestowing himself freely, and everlastinglyupon us, as our portion ! No wonder Zaccheus came down joyfully, Luke xix. 6. ; that the eunuch went home rejoicing, Acts viii. 39.; that the jaylor rejoiced, believing in God with all his houshold, Acts xvi.
34.; that they that were converted, did eat their meat with gladness, praising God, Acts ii. 41, 46.; that there was great joy among them of Samaria, when Christ came among them in the preaching of the gospel, Acts viii. 5, 8. I say, it is no wonder we read offuchjoy accompanying Christ into the soul, when we consider, that, inoneday, somanyblessings meet to R2
124 The Method of Grace. SERM. I. get her in it, the least of which is not to be exchanged for all the kingdoms of this world, and the glory of them. Eternity itself will but suffice to bless God for the merciss of this one day.
Infer, 6. If Christ be made all this to every foul, unto whom he is effectually applied, what cause then have those fouls, that are under the preparatory work of the Spirit, and are comenigh to Christ, and all his benefits, tostretchout their hands. withvehe ment desire, to Christ, and give him the most importunate invitation into theirfouls !
The whole world is distinguishable intothreeclasses,or forts of persons : such as are far from Christ; such as are not far from Christ ; and such as are in Christ. They that are in Christ,have heartily received him. Such as are far from Christ; will not opentohim; their hearts are fast barred by 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 suit ableness to their necessities, in whom also encouraging hopesbegintodawn, and their souls are waiting at the foot of God for power to receive him, for an heart to close sincerely and universally 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! they are in fight of their only remedy; Christ and salvation are come to their very doors : there wants but a few things to make them blessed for ever. This is the day in which their souls are exercisedbetweenhopes and fears : Now they are much alone, and deep in thoughtfulness, they weep and make fupplication for a heart to believe, and that against the great discouragements with which they encounter.
Reader, if this be the case ofthyfoul, itwillnotbe the least piece of service I can do for thee, to suggest such pleasas in this case are proper to be urged for the attainmentof thy desires, and the closing of the match between Christ and thee.
First, Plead the absolute necessity which now drives thee to Christ: Tell him thy hope is utterly perished in all other res fuges. Thou art come like a starving beggar to the last door of hope. Tell him thou now begin nest to fee the absolute ne. ceffity of Christ. Thybody hath not somuchneed of bread, water, or air, as thy soul hath of Christ; and that wisdom and righteousness, sanctification and redemption, that are in him.
Secondly, PleadtheFather's graciousdefign in furnishing and sending him into the world,and hisowndesigninacceptingthe Father's call. Lord Jesus, wastthou not " anointed to preach
SERM. I. The Method of Grace. 125 "good tidings to the meek, to bind up the broken-hearted, and " to proclaim liberty to the captives, and the opening of the prison " to them that are bound?" Ifa. lxi. 1, 3. Beholdanobject suitable tothineoffice: whilst I was ignorant of my condition, I had a proud rebellious heart, but conviction and self-acquaintance have now melted it : my heart was harder than the nether in ill-stone, and it was as easy to dissolve the obdure rocks, as to thaw and melt my heart for fin; but now God hath made my heart soft, I sensibly feel the misery of my condition. I once thought myself at perfect liberty, but now I see what I conceited to be perfect liberty, is perfect bondage; and never did a poor prisoner sigh for deliverance more than I, Since then thou hast given me a soul thus qualified, though still unworthy, for the exercise of thine office, and execution of thy commission ; Lord Jesus, be, according to thy name, a Jesus unto me.
Thirdly, Plead the unlimited and general invitation made to such 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 Jesus, had been an actofpresumption, but this makes it an act of duty and obedience.
Fourthly, Plead the unprofitableness of thy blood to God, Lord, there is no profit in my blood, it will turn to no more advantage totheetodestroy, than it will to save me ; if thou send me to hell, (as the meritof my sin calls upon thy justice to do), I shall be there dishonouring thee to all eternity, and the debt I owe thee never paid. But, if thou apply thy Christ to me for righteousness, satisfaction for all that I have done, will be laid down in one full, complete sum; indeed, if the honour of thy justice lay as a bar to my pardon, it would stop my mouth ; but when thy justice, as well as thy mercy, shall both rejoice together, and be glorified and pleased in the same act, what hinders but that Christ be applied to my foul, since,info doing,God can be no loser by it ?
Fifthly, and Lastly, Plead thy compliance with the terms of the gospel: tell him, Lord, my will complies fully and heartily to all thy gracious terms. Icannowfubscribe a blank : let God offer his Christ on what terms he will, my heart is ready to comply; I have no exception against any article of the gospel. And now, Lord, I wholly refer myself to thy pleasure ; do with me whatseemethgoodinthine eyes,only give me an interest in Je-
; as to all other concerns I lieatthy feet, in full re
126 The Method of Grace. SERM . I. fignationofall tothypleasure. Neveryetdidany perish in that posture and frame; and I hope I shall not be made the first in- stance and example.
Infer. 7. Lastly, If Christ, with all his benefits, bemadeours, byaspecialapplication; how contented, thankful, comfortable, and hopeful,should believers be, in every condition which God casts them intain this world!
After such a mercy as this, let them never open their mouths anymoretorepine and grudge at the outward inconveniencies of their condition in this world. What are the things you want, compared with the things you enjoy ? What is a little money, health, or liberty, to wisdom, righteousness, sanctification, and redemption? All the crowns and sceptres in the world, fold to their full value, are no price for the leastofthese mercies. But I will not insist here, your duty lies much higher than contentment.
Be thankful, as wellascontent, in every state. " Blessed be " God, (faith the apostle) the Father of our Lord Jesus Christ, " who hath blessed us with all [spiritual blessings] in heavenly " places in Christ :" O think what are men to angels, that Christ
by them to become a Saviour to men ! And what art thou among men, that thou shouldst be taken, and others left! And among all the mercies of God, what mercies are comparabletotheseconferreduponthee ? O bless God in the lowest ebb of outward comforts, for such privileges as these.
66 Andyetyou will not come up to your duty in all this, except you be joyful in the Lord, and rejoice evermore, after the receipt of such mercies as these, Phil. iv. 4. Rejoice in the " Lord ye righteous, and again I say rejoice." For hath not the poor captive reason to rejoice,whenhehath recovered his liberty? The debt or to rejoice when all scores are cleared, and he owes nothing ? The weary traveller to rejoice, though he be not owner ofa shilling, when he is come almost home, where all his wants shall be supplied ? Why this is our case, when Christoncebecomes yours : you are the Lord's freemen, your debts to justice are allfatisfied by Christ ; and you are within a little of compleat redemption, from all the troubles and in con veniences of your present state.
Thanks be to God for Jesus Christ.
SERM . II . 127 The Method of Grace.
SERMON I I.
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 end of the application of Christ to sinners isthecommunicationofhis benefits to them; but seeing all communications of benefits necessarily imply communion, and all communion as necessarilypresupposes unionwithhisperfon ; I shall therefore, in this place, and from this scripture, treat of the mystical union betwixt Christ and believers ; this union, being the principle act, wherein the Spirit's application of Christ consists,of which Ispake (as to its general nature) in the former sermon.
In this verse (omittingthecontext)wefindathreefoldunion, onebetwixtthe Father and Christ, a fecondbetwixt Christ and believers, a third betwixt believers themselves.
Thou in me : This is a glorious ineffable union, and is fundamental to theothertwo. The Fatherisnotonly in Christ, in respect of dear affections, as one dear friend is in another, who is as his own soul; nor only essentially, in respect of the identity and sameness of nature and attributes, in which respect, Christ is the express image of his person,Heb.i. 3. But he is in Christ also as Mediator, by communicating the fulness of the Godhead, which dwells in him as God-man, in a transcendent and singular manner, so as it never dwelt,nor candwellinany other,Col. ii. 9.
Secondly, I in them: Here is the mystical union betwixt Christ and the faints, q. d. thou and I are one essentially, they and I are one mystically : and thou and I areone by communication of the Godhead, and singular fulness of the Spirit to me as Mediator ; and they and I areone,by my communication of the Spirit to them in measure.
Thirdly, From hence results athirdunion betwixt believers themselves; that theymaybemadeperfectin one; the same Spirit dwelling in them all, andequallyuniting them all to me, as living members to their Headofinfluence,there mustneedebea
128 The Method of Grace. SERM. II. dear and intimate union betwixt themselves, as fellow-members of the famebody.
Now my business, at this time, lying in the second branch, namely, the union betwixt Christ and believers, I shall gather up the substance of it into this doctrinal proposition, to which I
apply this discourse.
Doct. That there is a strict and dear union betwixt Christ and all true believers .
The scriptures have borrowed from the book of nature, 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 grass taking hold of its stock, and making one tree; that of the husband and wife, by the marriage-covenant, becoming one flesh; and thatofthemembers and head animated by one soul, and so becoming one natural body. Every one of these is more lively and full than the other, and what is defective in one, is supplied in the 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 united by glue, 1 Cor. v. 17. "He that " is joined 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 not vital, but so is thatofthefoul with Christ.
Not that of the grass and stock, mentioned Rom. vi. 5. for though it be there said, that believers are συμφυτοι, implanted, or ingraffed by way of incision, and this union betwixt it and the stock be vital, for it partakesof the vital sap and juice of it ; yet here also is a remarkable defect, for the grass is ofa more excellent kind and naturethanthe stock, and,upon that account, the tree receives its denomination from it, as from the more noble and excellent part ; but Christ into whom believers are ingraffed, is infinitely more excellent than they, and they are denominated from him .