Sermon XLI (continued, part 4)
Nor yet that conjugalunion,by marriage-covenant, betwixt aman and his wife; for though this be exceeding dear and intimate, ſo that a man leaves father and mother, and cleaves to hiswife, and they two becomeone fleſh; yet this union is not
indiſſolvable, but may and must be broken by death ; and then the relict lives alone without any communion with, or relation
SERM. H. The Method of Grace. 129 to, the perfon that was once ſo dear; but this betwixt Chriſt and the foul can never be diſſolved by death, it abides to eternity.
Nor, laſtly, that ofthe head and members united by one vital ſpirit, and ſo making one phyſical body, mentioned Eph .
iv. 15, 16. for though one foul actuates every member, yet it doth notknit every member alike near to the head, but fome are nearer, and others removed farther from it; buthere every member is alike nearly united with Chriſt the Head, the weak
are as near tohim as the ſtrong.
Two things are neceſſary to be opened inthe doctrinal part ofthis point. 1. The reality. 2. The quality of this union. First, For the reality of it, I ſhall make itappear, that there is ſuch a union betwixt Chriſt and belivers; it is noEns rati onis, emptynotion, or cunninglydeviſedfable, but a moſt certain demonftrable truth, which appears,
First, From the communion which is betwixt Chriſt andbelievers ; in this the apoſtle is expreſs, I John i. 3. " Truly our " fellowship is withthe Father, and withhis Son Jeſus Chriſt ;" κοινωνία. It fignifies ſuch fellowship or copartnerſhip, as perfons have by a joint intereſt inone and the fame enjoyment, which
isincommonbetwixt them. So Heb. iii. 14. we are μετοχοι; partakers of Christ. And Pfal. xlv. 7. here the faints are called the companions, conforts or fellows of Chrift ; "and that
66 notonly in reſpect ofhis * aſſumption ofour mortality, and " inveſting us with his immortality, but it hath a ſpecial refe- " rence and reſpect to the unction oftheHolyGhoſt, or graces
" of the Spirit, ofwhich believers are partakers with him and
" through him." Now this communion of the faints with Chriſt, is entirely and neceſſarily dependent upon theirunion with him, even as much asthe branch's participation ofthe ſap
and juice, depends upon its union and coalition with the ſtock ; take away union, and there canbeno communion, or communications, which is clear from 1 Cor. iii. 22, 23. "All isyours, " and ye are Chriſt's, and Chriſt is God's." Where you fee how all our participation of Chriſt's benefits is built upon our
union with Chriſt's perſon .
Secondly, The reality of the believers union with Chriſt, is e-
* Ipfe venit in fortem noftræ mortalitatis, ut infortemnos adduceretfue immortalitatis : clarum autem eft, hic agideconfortibus unctionis : qualesfunt omnes fideles qui unctionis participesfiunt. Rivet. VOL . II. S
130 The Method of Grace. SERM. II.
vident from the imputation of Chriſt's righteouſneſs tohim for his justification. That a believer is juſtified before God by a righteouſneſs without himself, is undeniable from Rom. iii. 24. " Being juftified freely by his grace, through the redemption " that is in Chriſt Jeſus." And that Chrift's righteouſneſs becomes ours by imputation, is as clear from Rom. iv. 23, 24. but it can never be imputed to us, exceptwe be united to him, and become one with him : which is alſo plainly afferted in 1 Cor.
i. 30. " But of him areye (in Chriſt Jeſus) who ofGod is made 6 " unto us wisdom and righteouſneſs, ſanctification andredemp- " tion ." He communicates his merits unto none but thoſe that are in him. Hence all thoſe vain cavilsofthe Papift's, diſputing againſt our juftification by the righteousness of Chrift, and af ſerting it to be by inherent righteouſneſs, are folidly anſwered.
When they demand, How can webejuſtifiedby therighte oufneſs of another ? Can I be rich with another man's money, or preferred by another's honours ? Our anſwer is, Yes, if that other be my furety orhusband. Indeed Petercannot bejuſtifiedby the righteousness of Paul; butboth maybe justified by therighteouſneſs ofChriſt imputed to them; they being mem-
bers, jointly knit to one common Head. Principal and furety are one in obligation and conftruction oflaw. Head andmembers areone body, branch and ſtock are one tree; and it is no
ſtrange thing, toſee a grafflive by the fap ofanother ſtock, when once it is engraffed into it.
Thirdly, The ſympathy that is betwixt Chriſt and believers, proves a union betwixt them ; Chriſt and the faints ſmile and
figh together. St. Paul in Col. i. 24. tells us, that he did " fill up that which is behind," τα υςερηματα,--the remainders of the " fufferings of Chriſt in his fleſh:" not as if Chrift's fufferings were imperfect, (" for by one offering he hath per- " fected for ever them that are ſanctified," Heb. x. 14.) but in
theſe two fcriptures, Chriſt is confidered in a twofold capacity ; he fuffered once in corpore proprio, in his own perſon, asMedia
tor; theſe fufferings are complete and full, and in that ſenſe he fuffers no more ; he ſuffers alſo in corpore myſtico, in his church andmembers; thushe ſtill fuffers in the fufferings ofevery faint forhisfake; andthough theſe ſufferings in his myſtical body are not equal to the other, eitherpondere et menfura, in theirweight andvalue, nor yet deſigned ex officio, for the fame uſe and purpoſe, to fatisfy by their proper merit, offended juftice; nevertheless theyare truly reckoned the ſufferings ofChrift, becauſe the head fuffers when the members do; and without this fup. poſition, thatplace, Acts ix. 5. is never to beunderftood,when
SERM. II. 131 The Method of Grace. Chrift, theHead inheaven, cries out, " Saul, Saul, why perſe- " cuteſt thou me ?" when the foot was trod upon on earth ; Howdoth Chriſt ſenſibly feel our fufferings, or we his, if there
be nota mystical union betwixt him andus ?
Fourthly, and lastly, The way andmanner inwhich the faints ſhall be raised at the last day, proves this myſtical union betwixt Chrift and them ; for they are not to be raiſed as others, by the naked power of God without them, but by the virtue ofChriſt's
refurrection as theirHead, ſending forth vital quickening influences into their dead bodies, which are united to him as well as their fouls . For ſo we find it, Rom . viii. II . "But if the " Spirit of him that raiſed up Jeſus from the dead dwell in
you, he that raiſed up Chriſt from thedead, ſhall alſo quickenyour mortal bodies, by his Spirit thatdwelleth inyou;" even as it is in our awaking outof natural fleep, firſt the animal-ſpirits in the head begin to rouze and play there, andthen the ſenſes and members are looſed throughout the whole body.
Now it is impoſſible the faints ſhould be raiſed in the laft reſurrection, by the Spirit of Chriſt dwelling in them, if that Spirit did not knit and unite them to him, as members to their head. So thenby all this, it is proved, that there is a real union of the faints with Chriſt .
Next, I ſhall endeavour to open the quality and nature of this union, and ſhew you what it is, according to the weak apprehenfions we haveof ſo fublimea mystery ; and this I ſhalldo
in ageneral and particular account ofit.
First, More generally, it is an intimate conjunction of believers to Chriſt, bythe imparting of his Spirit to them, whereby they are enabled to believe and live in him.
All divine ſpiritual life is originally in the Father, andcomethnot to us, butby, and throughthe Son, John v. 26. tohim hath theFather given to have an αυτοζωη,--a quickening, enlivening power in himself; but the Son communicates this life which is in him to none, but by, and through the Spirit, Rom. viii. 2. "The Spirit of life which is in Chrift Jeſus, hath made
66 me free from the law of fin and death ." The Spirit must therefore firſt take hold ofus, before wecan live in Chriſt, and when he doth ſo, then we are enabled to exert that vital act of faith, whereby we receive Chriſt ; all this lies plain in that one Scripture, John vi. 57. " As the living Fa- " ther hath fent me, and I live by the Father, fo he that eat-
" eth me (that is, by faith applies me) even he ſhall live byme." So that theſe two, namely, the Spirit, onChriſt's part, and faith,
132 SERM.If The Method of Grace. hiswork on our part, are the two ligaments bywhich we are
knit to Chrift.
So that the Spirit's work inuniting or engraffing a foul into Chriſt, is like the cutting off the graff from its native ſtock
(which he doth by his illuminations and convictions) and clofing itwith the living, when it is thusprepared, and fo enabling it(by the infuſionoffaith) to fuck anddraw the vital fap, and thus itbecomes one with him. Or as the many members in the natural body, being all quickened and animatedby the famevital fpirit, become one bodywith the head, which is the principalmember, Eph. iv. 4. " There is one body, and one ſpirit."
More particularly, we shall confider the properties of this union, that ſo we may the better underſtand the nature of it. Andhere I ſhall openthe nature ofit both negatively and affirmatively.
First, Negatively, by removing all falſe notions and mifapprehenfions of it. And we ſay,
First, The faints union with Chriſt, is not a meremental union, only in conceitand notion, but really exiſts extra mentem, whether we conceit it or not. I know the atheiſticalworld cenfures all theſe things as fancies and idle imaginations, but believers know the reality of them ; John xiv. 20. "At thatday " you ſhall know that I am in my Father, and you in me, and " I in you. " This doctrine is not fantaſtical,but fcientifical. Secondly, The faints unionwithChriſt is not a phyſical union, ſuch as is betwixt the members of a natural bodyand the head; our nature indeed is aſſumed into union with the perfon of Chriſt, but it is the fingular honour of that bleſſed and holy
fleſh of Chriſt, to be fo united as tomake one perſon with him ; thatunion is hypoſtatical, this only myſtical.
Thirdly, Nor is it an eſſential union, or unionwith the divine nature, ſo as our beings are thereby fwallowed up andloſt inthe DivineBeing.
Some therebe indeed that talk at thatwild rate, ofbeinggodded intoGod, and chriſted into Chriſt ; and thoſe unwaryex-
preſſions ofGreg. Naz. Θεοποιειν, andΧρισοποιειν, dobut toomuch countenancethoſe daring ſpirits; but oh, there is an infinitedi-
ſtance betwixt us and Chriſt, in refpect ofnature and excellency, notwithstanding this union.
Fourthly, The union I here ſpeak of, isnot a foederal union, or anunionby covenant only; ſuch an union indeed, there is betwixt Chriſt and believers, but that is conſequential to, and whollydependent upon, this.
Fifthly, and lastly, It isnot a mere moralunion by loveand
SERM. II. The Method ofGrace. 133 affection ; thuswe ſay, one foul is in two bodies, a friend is another felf; the lover is in the perfon beloved; fuch anunion ofhearts and affections there is alto betwixtChrift and the faints, butthisis of another nature; that we callamoral, this a myfti-
cal union ; that onlyknits our affections, but this our perfons, to Chrift.
Secondly, Pofitively. And firſt, Though this union neither makes us one perſon or effence with Chrift, yet itknits our per-
fons moſt intimately and nearly to the perfon of Chrift. The church is Chriſt's body, Coloff. i. 24. not his natural, but his myſticalbody ; that is to ſay, his body is a mystery, because it is tohim ashis natural body. The faints ſtand to Chrift in the fame relation that the natural members of the body ſtand to the head, and he ſtands in the fame relation to them, that the head
ſtands in to the natural members ; and confequently they ſtand related toone another, as the members ofa natural body, doto eachother.
Chrift andthe faints arenot one, as the oak, and the ivy that clafps it are one, but as the graffand ſtock are one ; it is notan union by adhesion, but incorporation. Huſband and wife are not ſo near, foul and body are not ſo near, as Chrift and thebe-
lievingfoul are near toeach other.
Secondly, The myſtical union is wholly ſupernatural,wrought bythealonepower ofGod. So it is faid, 1 Cor. i. 30. " But of " him are ye in Chriſt Jeſus." We can no more unite ourſelves
toChriſt, than a branch can incorporate itſelfintoanother ſtock ; it is of him, i. e. ofGod, his proper and alone work .
There are only two ligaments, or bands of union betwixt Chrift and the foul, viz. the Spirit on his part, and faith onours. But when we fay faith is the band ofunion on our part, the meaningis not, that it is ſo our own act, as that it ſprings natu-
rally from us, or is educed from the power of our own wills ; no, for the apostle exprefly contradicts it, Eph. ii. 8. " It is not " ofyourſelves, it is the gift ofGod." But we are the ſubjects of it, and though the act on that account be ours, yet the power
enabling us to believe isGod's, Eph . i. 19, 20.
Thirdly, The myſtical union is animmediateunion; immedi ate I fay, not as excluding means and inſtruments, for ſeveral means andmanyinſtruments, are employed for the effecting of
it; but immediate, as excluding degrees ofnearness among the members of Chriſt's myſtical body.
Everymember in the natural body ſtands not as near to the head as another, but fo do all the myſtical members of Chriſt's body to him : every member, the ſmalleſtaswell asthe greateft,
134 The Method of Grace. SERM . II . hathan immediate coalition with Chriſt, 1 Cor. i. 2. " To the " church ofGod, which is at Corinth, to them that are fanc-
" tified in Chriſt Jeſus, calledto be ſaints, with all that in every " placecall uponthe name of Jeſus Chriſt our Lord, both theirs " and ours."
Amongthe factions, inthis church at Corinth, thoſe that ſaid, Iam of Christ, as arrogating Chriſt to themselves, were as much afaction, as thoſe that faid, I am of Paul, 1 Cor. i. 30. To curethis he tells them, he is both theirs and ours . Such inclofers are againſt law.
Fourthly, The faints myſtical union with Chriſt is a fundamental union ; it is fundamental by way of fuftentation; all
our fruits of obedience depend upon it, John xv. 4. " As the " branch cannot bear fruit except it abide in the vine, no more
" can ye, except ye abide in me." It is fundamental to all our privileges and comfortable claims, 1 Cor. iii. 23. "All is yours, " for ye are Chriſt's." And it is a fundamentalto all ourhopes andexpectattions of glory; for it is " Chriſt in you the hope of
" glory," Col. i. 27. Sothendeftroy this union, and with it youdeſtroy all our fruits, privileges, and eternalhopes, at one ſtroke.
Fifthly, The myſtical union is a moſt efficacious union, for through this union the divine power flows into our fouls, both toquicken us with the life ofChriſt, and toconferve andſecure that life in us, after it is ſo infuſed.
Without theunion ofthe foul to Chriſt, which is to be conceived efficiently as the Spirit's act, there can be no union formally confidered; and, without theſe, no communications of life from Chriſt to us, Eph. iv. 16. And as there is that ενεργεια, or effectual working of the ſpirit oflife in every part, which he thereſpeaks of, (as though you ſhouldſay,the firſt appearances ofa new life, afpiritual vitalitydiffuſed through the foul, which ere while was dead in ſin) yet ſtill this union with Chriſt is as
neceffary to the maintaining, as before itwas to the producing ofit.
For why is it that this life is not again extinguiſhed, and wholly fuffocated inus, by ſo manydeadly wounds as are given
itby temptations and corruptions ? Surely no reaſon canbe af. fignedmore fatisfyingthan that, whichChriſt himself gives us, in Johnxiv. 19. "Becauſe I live, ye ſhall live alſo : " q. d. whilſt
there is vital fap inmethe root, you that are branches in me cannot wither and die.
Sixthly, The myſtical union isan indiſſoluble union; there is an everlafting tye betwixt Chriſt and the believer; andhere
SERM . II . The Method of Grace. 135 in alſo it is beyond all other unions in the world; death diffolves the dear union betwixt the husband and wife, friend and friend, yea, betwixt fouland body, butnot betwixt Chriſt and thefoul, the bands of this union rot not in the grave. " What " ſhall ſeparate us from the love of Chriſt ?" faith the apostle,
Rom. viii. 35, 38, 39. He bidsdefiance to all his enemies, and triumphs in the firmneſs ofthisunion over all hazards that ſeem tothreaten it. It is with Chriſt and us, in reſpect ofthe myftical union, as itwas with Chriſt himself, inreſpect ofthe hypoſtatical union : That was not diſſolvedby hisdeath, when the natural union betwixt his soul and body was, nor can this myſtical union of our fouls and bodies with Chriſt be diſſolved, when the union betwixt us andour dearest relations, yea, betwixt the foul and body, are diffolved by death. God calls himself the God of Abraham, long after his body was turned
intoduſt.
Seventhly, It is an honourable union*, yea, the highest honour that canbe done unto men: The greatest honour that was ever done to our common nature, was by its aſſumption intounion with the ſecond perſonhypostatically, and the highest honour that was ever done toour ſingle perſons,was their union with Chrift mystically. To be a fervant of Chriſt, is adignity tranſcendent to the highest advancement among men ; but to be a member of Chriſt, how matchless and fingular is the glory thereof ! And yet ſuch honour have all the faints, Eph. v. 30. " We are members of his body, of his ſteſh, and of his "bones."
Eightly, It is a most comfortable union : Yea, the ground of all folid comfort, both in life and death : Whatever troubles, wants, or diſtreſſes, befal ſuch, in this is abundantreliefandfup-
port. Chriſt is mine, and I am his; what maynot agood foul make out of that ! If I am Chriſt's, then let him take care for me, and, indeed, in ſodoing, hedoth butcare for his own : He is my head, andto him it belongs to confult the ſafety and
welfare of his own members, Eph. i. 22, 23. He is not only
an head to his own, by way of influence, but to all things elſe, byway ofdominion, for theirgood. Howcomfortablymaywe
* Chriſt is the head, ſummit, andcrown of all dignity, without whom there is nothing (truly) noble in all this ſublunary world, who has heaven for his throne, and the earth for his footſtool . The
earth, I ſay, with all the perſons ofhigh rank and ſtation in it are put under his feet. Laur. Humphred. on Nobility.
136 SERM. II. The Method of Grace. repoſe ourſelves, under that cheering confideration, uponhim at all times, and in all difficult cafes!
Ninthly, It is a fruitful union : The immediate end of it is fruit, Rom. vii. 4. " We are married to Chriſt, that we should " bring forth fruit to God :" All the fruit we bear before our ingrafture into Chriſt, is worſe than none: Till the perfon be in Chrift, the work cannot be evangelically good and acceptable toGod: We are made accepted in the Beloved," Eph. i. 6. Chrift is a fruitful root, and makes all the branches, that live
in him, ſo too, John xy. 8 .
Tenthly, and Lastly, It is an enriching union : For, by our union with his perſon, we are immediately intereſted in all his
riches, 1 Cor. i. 30. How rich andgreataperſon do the little arms of faith claſp and embrace ! "All is yours," 1 Cor. iii. 22. All that Chriſt hath becomes ours, either by communication tous, or improvement for us : His father, John xx. 17. His promifes, 2 Cor. i. 20. His providences, Rom. viii. 28. His
glory, John xvii. 24. It is all ours by virtue ofour union with him.
Thus you fee, briefßy, what the myſtical union is. Next we ſhall improve it.
Infer. 1. If there be fuch an union betwixt Chrift and be. lievers, Oh thenwhat transcendent dignity hath God put upon believers !
Well might Conſtantine prefer the honour of being a member ofthe church, before that of being head of the empire †; for
it is not only above all earthly dignities and honours, but, in ſome reſpect, above that honour which God hath put upon the angels ofglory.
Great is the dignity of the angelical nature: The angels are thehighest and moſt honourable ſpecies of creatures : They alfohave the honour continually to behold the face ofGod in heaven, and yet, in this one reſpect, the faints are preferred to
them, they have a myſtical union with Chriſt, as theirhead of influence, by whom they are quickned with ſpiritual life, which the angels have not.
Itis true, there is an ανακεφαλαιώσις, orgathering together of all inheaven and earth under Chriſt as a common head, Eph. i.
10. He is the Head of angels, as well as faints, butindifferent
+ Ifthou would'it be called a man ofpower, put on Chriſt who is the power and wisdom ofGod, and in all things join thyself to the Lord, that thou mayeftbe one fpirit with him, and then thou
ſhalt become a man ofpower. Orig. Hom. in Num. xxxi.
SERM. II. 137 The Method ofGrace.
reſpects. To angels he is anhead ofdominion andgovernment, buttofaints he isboth an head ofdominion, and vital influence too: Theyarehis chief and most honourable fubjects, but not his mystical members : They are as the Barons andNobles in
hiskingdom, but the faints as the dear ſpouſe and wife of his boſom. This dignifies the believer above the greateſt angel. Andas the nobles of the kingdom think it a preferment and
honour toferve the queen, ſo the glorious angels think it no degradation or dishonour to them to ferve the faints; for to thishonourable office they are appointed, Heb. i. 14. tobe mi-
niſtring, or ſerviceable ſpirits, for the good ofthem that ſhall beheirs of falvation. The chiefeſt ſervantdiſdains not to honourand ſerve the heir.
Some imperious grandees would frown, ſhould fomeoftheſe perſons but prefume to approach their prefence; butGod ſets thembefore his face withdelight, and angels delight-to ferve them.
Infer. 2. If there besuch astrict and inseparableunion betwixt Chrift and believers, then thegraces of believers cannever totally fail: Immortality is the privilege ofgrace, because fanc-
tifiedperfons are inseparably united to Chrift the fountain oflife : " Your life is hid with Chrift inGod," Col. iii. 3. Whilst the fapof life is inthe root, the branches live by it. Thus it is betwixtChrift and believers, John xiv. 19. "Because I live, " ye ſhall live alſo." See how Chriſt binds up their life inone bundle with his own, plainly intimating, it is as impoffible
forthem to die, as it is for himself, he cannot live without them.
True it is, the ſpiritual life ofbelievers is encountredbymany ftrongand fierce oppoſitions: It is alfo brought to a lowebb infome,but weare always to remember, there are ſome things which pertain tothe effence of thatlife, inwhichtheverybeing
ofit lies, and ſome things that pertain only to its well-being. All thoſe things which belong to the well-being of the new
creature, as manifeſtations, joys, ſpiritual comforts, &c. may, foratime, fail, yea, and grace itſelfmay fuffer great loſſes and remiſſionsin itsdegrees, notwithstanding ourunion withChrift ; butstillthe effence ofit is immortal, which isno ſmall relief to
gracious fouls : When the means ofgrace fall, as it is threatned, Amos viii. 11. When temporary, formal profeffors drop away
from Chrift likewitheredleaves from the trees in awindy day, 2Tim. ii. 18. And when the natural union oftheir fouls and bodies is fufferingadiffolutionfromeach other bydeath, when VOL. II. T
138 The Method of Grace. SERM. II.
thatfilvercord isloofed, this golden chain holds firm, 1 Cor. iii. 23.
Infer. 3. Is theunionſo intimate betwixt Chriſt andbelievers ? Howgreat and powerfula motive then is this, to make us open-
handedand liberal in relieving the neceffities and wants ofevery gracious perfon! For in relieving them we relieve Chrift himJelf.
Chriſt perfonal isnot the object of our pity and charity, he is at the fountain-head of allthe riches in glory, Eph. iv. 10. but Chriſt mysticalis expoſed toneceſſities, andwants, he feels hunger and thirſt,cold and pains, inhis bodythe church * ; and he is refreſhed, relieved, and comforted, in their refreshments and comforts. Chrift the Lord of heaven and earth, in this confideration, is ſometimes in need ofapenny; he tells us his wants and poverty, andhowhe is relieved, Mat. xxv. 35, 40. A text believed and understood by very few. " I was an
" hungred, andye gave me meat: Iwas thirsty, andyegaveme " drink : Iwas a ſtranger, andye took me in. Then ſhallthe " righteous anſwer, Lord, when fawwe thee anhungred, c. " And the King ſhall anſwer, and ſayuntothem, verily I fay " untoyou, in asmuch as ye havedone it untooneofthe leaſt " oftheſe my brethren, yehavedone itunto me." :
Itwas the ſaying ofagreatdivine, thathethought ſcarceany man on earth did fully underſtand, and believe this truth, and heconceives ſo muchhinted inthe very text, where the righteous themselves reply, " Lord, when fawwe thee ſick," &c. intimating in the queſtion, thattheydid not thoroughly under-
ſtand the nearneſs, yea, oneness ofthoſe perſonswith Chriſt, for whomtheydid theſe things. And, indeed, itis incredible, that
aChriſtian can be hard-hearted, and cloſe-handed, to that neceſſitousChriſtian,inrefreſhing and relieving ofwhom,heverily believes, that he miniſters refreshment to Chriſt himself. " Othink again and again, upon this ſcripture, conſiderwhat forcible and mightyarguments arehere laid together, toengage relief to the wants of Chriſtians.
Here you fee their near relation to Chriſt ; they are myſticallyone perfon ; what you didto them,youdid tome. Here
you fee alſohowkindly Chriſt takes it atour hands : acknow-
* Hewho is not moved with the condition of a brother in the church, lethimbemoved withthe contemplation ofChriſt: and he whodoes not regard his fellow ſervant in ſtraits and want, let him
regard the Lord, dwelling inthatmanwhomhe deſpiſes. Cyprian onWorksand Charity.
SERM. II . The Method of Grace. 139 ledgingall thoſe kindneſſes that were bestowed uponhim, even toabitofbread : He is, you fee, content to takeit as a courtesy, who might demand it by authority, and bereave you ofall immediately upon refufal.
Yea, here you fee one ſingle branch or act of obedience, (our charitytothe ſaints)isſingled out from among all theduties of obedience, and made the teſt and evidenceofour fincerity inthat greatday, andmen bleſſed or curſed according tothe love they have manifeſtedthisway tothe faints. O then, henceforth, let none that underſtand the relation the ſaintshave to Chrift, as the members to the head, or the relationtheyhave toeach otherthereby, as fellow-members of the
ſame body, from henceforth ſuffer Chrift to hunger, if they havebreadto relieve him, or Chriſt to be thirsty, if theyhave wherewith to refreſh him: this union betwixt Chrift and the
ſaints, affords an argument beyond all other arguments in the world to prevail with us. Methinks, a little rhetoric might perfuade a Chriſtian to part with any thing he hath for Chrift whoparted with the glory ofheaven,yea, and his ownbloodfor hisfake.
Infer. 4. Do Chriſt and believers make but one mysticalperfon? How unnatural and abfurd then are all those acts ofunkindness, whereby believers wound and grieve Jesus Christ ! This is as if
thehandshouldwound his own head,from which it receives life, Sense, motion, andstrengtb. When fatan ſmites Chriſt by awickedman, he thenwounds himwiththehandofan enemy; butwhenhis temptationsprevail upon thefaints to fin,he wounds him, as it were with his ownhand: As the eagle and tree in the fable complained, the
onethat hewaswounded by an arrowwingedwith his own feathers; the other, that it was cleaved aſunder by awedge hewn
out of its own limbs.
Nowthe evil anddiſingenuity ofſuch ſins,are tobe meaſured, not only by the near relation Chriſt ſuſtains to believers as
theirHead; but more particularly, from the ſeveral benefits they receive from him as ſuch; for in wounding Chriſt by their
fins,
First,Theywound theirheadofinfluence, throughwhom they live, andwithoutwhom theyhad ſtill remained in the ſtate offin anddeath, Eph. iv. 16. Shall Chriſt ſend life tous, and we re-
turn that which is death to him ! O how abſurd, how diſigenuous is this ; : Secondly,Theywound theirhead ofgovernment. Chriſt is a T2
140 The Method of Grade. SERM.II. guiding, aswellasa quickeninghead, Col. i. 18. He is yout wisdom, he guides you by his counſels toglory : but musthebe
thus requitedfor allhis faithful conduct ! Whatdoyou, when you fin, butrebel against hisgovernment, refuſing to follow his counſels, andobeying, inthe meantime,adeceiver, ratherthan him.
Thirdly, They wound their confulting head,who cares, pró vides, andprojects, for thewelfareand fafetyofthebody. Chrif tians, you know your affairs below have not been ſteered and managedbyyour ownwisdom,butthat orders have beengiven
fromheaven for your ſecurityandfupply fromday today. "I " know, O Lord,(faith theprophet) that the wayofman is not " inhimfelf, neither is it in him that walks to direct his own
66 ſteps," Jer. x. 23. It is true, Chriſt is out ofyour fight, and you see him not: buthefees you, andorders everything thatconcernsyou. And is this adue requital ofall that care he hath taken for you ? Do youthus requite the Lord for all his benefits ? What, recom penſe evil for good! O let ſhame coveryou.
Fourthly, and lastly, They wound their head of honour. Chrift your Head, is the fountain ofhonour to you : This is
your glory that you relate to him as your head : You are, on thisaccount, (as before was noted) exalted above angels,
Now then confider, how vile a thing it is to reflect theleaſt diſhonour upon him, from whom you derive all your glory. O confider and bewail it.
Infer. 5. Is thereſo ſtrict and intimate a relation andunion betwixt Chrift andthefaints ? Thenfurely they can neverwant what isgoodfor theirfouls orbodies.
Everyone naturallycares andprovides for his own, eſpecially for his own body ; yet we canmore eafily violate the law of nature, and be cruel to our own fleſh, than Chrift can be ſoto his myſtical body *. I know it is hardto rest upon, and rejoice in a promiſe, whenneceſſitiespinch,andwefeenot fromwhence reliefſhould arife ; but O! what ſweet fatisfactionand comfort, might a neceffitous believer find in theſe confiderations, would hebutkeep themupon his heart in fuch a dayof ſtrait.
First, Whatever my diſtreſſes are for quality, number, or degree, they are allknown even to the leaft circumſtance, by Chriſt myHead: He looks down from heaven uponall myaf-
*Qui mifit filium, immifitſpiritum, promifit vultum, quidtan dem denegabit ? i. e. Hewhohath fent hisSon, put the Spiritwith inus, andpromifedhis countenance, What will he denyus ?
SERM II. TheMethod of Grace: 141 flictions, andunderſtands them more fullythanIthat feel them, Pfal. xxxviii 9. " Lord, all my defire is before thee, andmy " groaning is nothid from thee."
Secondly, He not only knows them, but feels them, aswell asknows them ; " We have not an High-prieſt that cannot be "touched with the feeling of our infirmities," Heb. iv. 15, Inallyour afflictions he is afflicted; tender ſympathy cannot but flow from ſuch intimate union ; therefore, in Matth. xXV, 35. he faith, I was an hungred, and I was a-thirſt, and I was naked. For indeedhis ſympathy, and tender compaffion, gave himasquick a reſentment, and astender aſenſe oftheirwants, asiftheyhadbeenhisown. Yea, Thirdly, He not onlyknows and feels my wants, but hath enough in his hand, and much more than enough to fupply them all; for all things are delivered to him by the Father, Luke x. 22. All the ſtorehouses inheaven and earth are his, Phil. iv. 19.
66 Fourthly, Hebestows all earthly good things, even to ſuperfluity and redundance, upon his very enemies, Theyhave " more than heart can wiſh," Pfal. lxxiii. 7. He is bountiful to ſtrangers ; he loads veryenemies with theſe things, and can itbe ſuppoſed he will in the mean while frarve his own, and neglect thoſe whomhe loves as his own fleſh? It cannot be, Moreover,
Fifthly, Hithertohehath not fufferedme toperiſh in any former ſtraits ; when, and where was it, that he forfook me ? This is not the firſt plungeof trouble Ihave been in; have I
not found him aGod at hand ! How ofthave I seen him in the
mount of difficulties !
Sixthly, and Lastly, I have his promiſe and engagement that hewill never leave me nor forſake me, Heb. xiii. 5. and John xiv. 18. a promise which hath never failed, ſince the hour it was firſt made. If then the Lord Jeſusknows and feels all my wants, hath enough, andmore than enough tofupply them, if hegiveseven to redundance untohisenemies, hath not hitherto
forſaken me, and hath promifed he never will ? Why then is my foul thus diſquieted in me! Surely there is no cauſe it
ſhouldbe fo.
Infer. 6. If the faints are so nearly united to Christ, as the members to the head: O then howgreat afin, andfull ofdanger is itforany to wrong and perfecute thefaints ! For info doing, theymust needsperfecute Christ himself. " Saul, Saul, (faith Chrift)why perfecuteſtthou me ?" Acts
142 The Method ofGrace. SERM. II.
ix. 4. + The righteousGodholds himselfobliged to vindicate oppreſſed innocency, though itbeinthe perſonsofwickedmen, how much more when it is in a member of Chriſt ? " He that *" touchethyou, toucheth the apple ofmine eye," Zech. ii . 8. And is itto be imagined, that Chriſt will fit ſtill, and ſuffer his
enemies tohurt or injure the very applesofhis eyes : No, no, " He hath ordained his arrows against the perfecutors," Pfalm vii. 13. O itwere better thinehand ſhould wither,and thine armfall from thy fhoulder, than ever it ſhould be lifted up againſt Chriſt, in the poorest ofhismembers. Relieve it, firs, not onlyyour violent actions, butyour hard ſpeeches, are all fet down uponyour doom's-day book ; and you ſhall be brought to an account for them in the great day, Jude 15. Beware what arrows you ſhoot, and be ſure of your mark before you ſhoot them.
Inter. 7. Iftherebefuch aunion betwixt Christandthefuints, as hathbeen described, upon what comfortable terms then, may
believers partwith their bodies atdeath?
Chrift your head is riſen, thereforeyou cannotbe loſt : nay, he isnot only rifen from the dead himself, but is alſo " become
** the firſt-fruits ofthem that lept," 1 Cor. xv. 20. Believers arehis members, his fulneſs, he cannot therefore be complete without you : a part of Chrilt cannot periſh in the grave †, much leſs burn in hell. Remember, whenyou feel the natural union diffolving, that this mystical union can never be diſſolv. ed: thepangs ofdeath cannot break this tie. And as there is
apeculiar excellencyinthe believer's life, ſo there is a fingular fupport, and peculiar comfort in his death; To me to live is " Chrift, and todie is gain," Phil. i. 21.
Infer. 8. If there be ſuch a union betwixt Chriſt andbelievers, How doth it concern every man to try and examine his etate, whether he is really unitedwith Christ or not, bythe natu-
ralandproper effects, which alwaysflowfrom this union? As,
† Agefilaus was wont to say,That he very much wondered, that thoſewerenot reckoned upin the number offacrilegious perſons,who
injuredthoſe who made fupplication to God, or worshippedhim : By whichhe ſignified,thatnot onlythoſeſhould be reckoned injurious,
who robbed the Gods themselves, or their temples, but even theſe
chieflywho affronted their ſervants or heralds. Emyl. Prob. † To ſay that the temple ofGod, inwhich the Spirit ofthe Father dwells, and the members ofChriſt, ſhall not partake offalvation, but be brought into perdition, what is it but the greatest blafphemy ? Iren. lib. 5.
SERM II. 143 The Method ofGrace.
First, The real communication of Chriſt's holineſs to the foul. We cannot be united with this root, and not partake of the vital ſap of ſanctification from him; all that are planted intohim, areplanted into the likeness of his death, and of his
refurrection, Rom. vi. 5, 6. viz.by mortification and vivification. - Secondly, They that are ſonearlyunited tohim, as members to thehead, cannot but love him and value him, above their own lives; aswe fee in nature, the hand and arm will interpoſe tofavethe head. The nearerthe union, the ſtronger always is theaffection.
Thirdly, The members are ſubject to thehead. Dominion inthe headmuſt needs infer fubjection in the members, Eph. v. 24. Invain dowe claim union with Chriſt as our head, whilftwe are governedby our own wills, and our lufts give us
law.
Fourthly, Allthat are united toChriſt, de bear fruittoGod, Rom. vii. 4. Fruitfulness is the next end of our union : there areno barren branches growing upon this fruitful root.
Infer. 9. Lastly, How much are believers engaged to walkas themembers of Christ, in the viſible exercises of all those graces andduties, which the confideration oftheirnearrelation to him exacts from them. As, First, Howcontented andwell pleaſedſhouldwebe with our outward lot, however providence hath caſt it for us in thisworld. Odonot repine, God hath dealt bountifully with you ; upon others he hath beſtowed the good things of this world ; upon you, himself in Chriſt.
Secondly,Howhumble and lowly in ſpirit ſhouldyou beunder your great advancement ! It is true, God hathmagnified you greatlyby this union, but yet do not ſwell, "Youbear not " the root, but the root you," Rom. xi. 18. You ſhine, but itis as the ſtars, with aborrowed light.
Thirdly,How zealous ſhouldyoube tohonourChriſt,whohath put ſo much honour upon you ! Be willing togive glory to Chriſt, though his glory ſhould riſe out ofyour ſhame. Never reckon that glory that goes to Chriſt, tobe loft toyou : when you lie at his feet, inthe moſt particularheart-breaking confefſions offin, yetletthis pleaſe you,that therein you have given himglory.
Fourthly, How exact and circumſpect ſhould you be in all your ways, remembringwhoſeyou are, andwhom you repreſent! Shall itbe ſaid, that a memberofChriſtwas convictedof unrighteouſneſs and unholy actions ! God forbid. " Ifwe fay,
144 The Method of Grace. SERM. II..
" wehave fellowship with him, and walk in darkneſs, we lie,"
1John i. 6. "Andhe that faith he abideth in him, ought al- " ſo himself towalk even ashe alſo walked," 1 John ii. 6.
Fifthly, How ſtudious ſhouldyou be ofpeace, among yourfolves, who are allſo nearly unitedtoſuch aHead, and thereby are made fellow-members ofthe ſame body ! The Heathenworld was never acquaintedwithſuchanargument as the apostleurges
for unity, inEph . iv. 3, 4.
Sixthly, and lastly, How joyful andcomfortable ſhouldyou be, towhom Chrift, with all his treafures and benefits, is effec-
tually applied in this bleſſed union of your fouls with him ! This brings him intoyour poſſeſſion: Ohow great! how glo-
rious a perfon do thefe little, weak arins ofyour faithembrace !
Thanks be to God for Jesus Chrift.