23 " I in them, and thou in me, that they may

23 " I in them, and thou in me, that they may

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Wherein the Believer's union with CHRIST is ſtated and opened, as a principle Part of Goſpel-Application.

JOHN. xvii. 23. I in them, and thou in me, that they may be made perfect in one.

THE deſign and endof theapplicationofChriſt to ſinners isthecommunicationofhis benefits to them; but ſeeing all communications of benefits neceſſarily imply communion, andallcommunion as neceſſarilypreſuppoſes unionwithhisperfon ; I ſhall therefore, in this place, and from this ſcripture, treat of the myſtical unionbetwixt Chriſt and believers ; this union, beingthe principle act, wherein the Spirit's application of Chriſt confifts,ofwhich Iſpake (as to its generalnature) in the former fermon.

Inthis verſe (omittingthecontext)wefindathreefoldunion, onebetwixtthe Father and Chriſt, a fecondbetwixt Chriſt and believers, a third betwixt believers themſelves.

Firſt, Thou in me : This is a glorious ineffable union, and is fundamental to theothertwo.

The Fatherisnotonly in Chriſt, in reſpect ofdear affections, as onedear friendis in another, who is ashis own foul; nor only eſſentially, in reſpect of the identityand ſameneſs of nature and attributes, in which reſpect,

Chriſt is theexpreſs image ofhis perſon,Heb.i. 3. Buthe is in Chriſt alſo as Mediator, by communicating the fulness of the Godhead, which dwells in him as God-man, in a tranſcendent and fingular manner, ſo as it never dwelt,nor candwellinany other,Col. ii. 9.

Secondly, Iin them: Here is the myſtical unionbetwixtChriſt and thefaints, q. d. thou and I are one eſſentially, they and I are one myſtically : and thouand I areone bycommunication ofthe

Godhead, and fingular fulness ofthe Spirit to me as Mediator ; and they and I areone,by my communication ofthe Spirit to them in meaſure.

Thirdly, From hence reſults athirdunion betwixt believers themſelves; that theymaybemadeperfectin one; the ſame Spiritdwelling in them all, andequallyuniting them all to me, as livingmembers totheirHeadofinfluence,there mustneedebea

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dear and intimate union betwixt themselves, as fellow-members ofthe famebody.

Nowmy buſineſs, at this time, lying in the ſecond branch, namely, the union betwixt Chriſt and believers, I ſhall gather upthe ſubſtanceof it into this doctrinal propofition, to which I ſhall apply this diſcourſe.

Doct. That there is a ftrict anddear union betwixt Christ and all true believers .

The ſcriptures have borrowedfrom the book ofnature, four elegant and lively metaphors, to help the nature of this myſtical union with Chriſt into our understandings; namely, that of pieces of timber united by glue ; that of a graff taking hold of its ſtock, and making one tree; that of the husband and wife, by the marriage-covenant, becoming one fleſh; and thatofthemembers andhead animatedby one foul, and ſobecoming one natural body.

Every one of theſe is more lively and full than the other, and what is defective in one, is ſuppliedinthe other : but yet, neither any of theſe ſingly, or all of them jointly, can give us a full, and complete account of this mystery.

Not thatoftwopieces unitedby glue, 1 Cor. v. 17. "Hethat " isjoined to the Lord is one Spirit," κολλωμένος, glewed to the Lord.

For though this cementeth, and ſtrongly joins them in one, yet this is but a faint and imperfect ſhadow of our union with Chriſt ; for though this union, by glue, be intimate, yet notvital, but ſo is thatofthefoul with Chriſt.

Not that of the graff and ſtock, mentionedRom. vi. 5. for though it be there ſaid, that believers are συμφυτοι, implanted, or ingraffed by way of incifion, and this union betwixt it and the ſtock be vital, for it partakesof the vital ſap andjuice of it ; yet here alſo is a remarkable defect, for the graff is ofa more excellentkind and naturethanthe ſtock, and,uponthat account, the tree receives its denomination from it, as from the more noble and excellent part ; but Chriſt intowhom believers are ingraffed, is infinitely more excellent than they, and they are denominated from him .

Nor yet that conjugalunion,by marriage-covenant, betwixt aman and his wife; for though this be exceeding dear and intimate, ſo that a man leaves father and mother, and cleaves to hiswife, and they two becomeone fleſh; yet this union is not indiſſolvable, but may and must be broken by death ; and then the relict lives alone without any communion with, or relation

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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.

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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

" 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 members, jointly knit to one common Head.

Principal and furety are one in obligation and conftruction oflaw. Head andmembers areone body, branch and ſtock are one tree; and it is no 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

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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, S2

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 unwaryexpreſſions ofGreg. Naz. Θεοποιειν, andΧρισοποιειν, dobut toomuch countenancethoſe daring ſpirits; but oh, there is an infinitediſtance 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

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The Method ofGrace.

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 myftical union ; that onlyknits our affections, but this our perfons, to Chrift.

Secondly, Pofitively. And firſt, Though this union neither makes us one perſon or effence with Chrift, yet itknits our perfons moſt intimately and nearly to the perfon of Chrift.

The church is Chriſt's body, Coloff. i. 24. not his natural, but his myſticalbody ; that is to ſay, his body is a mystery, because it is tohim ashis natural body.

The faints ſtand to Chrift in the fame relation that the natural members of the body ſtand to the head, and he ſtands in the fame relation to them, that the head 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 thebelievingfoul 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 naturally from us, or is educed from the power of our own wills ; no, for the apostle exprefly contradicts it, Eph. ii. 8. " It is not " ofyourſelves, it is the gift 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,

The Method of Grace.

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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

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The Method of Grace.

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 abundantreliefandfupport.

Chriſt is mine, and I am his; what maynot agood foul make out of that ! If I am Chriſt's, then let him take care for me, and, indeed, in ſodoing, hedoth butcare for his own :

He is my head, andto him it belongs to confult the ſafety and welfare of his own members, Eph. i. 22, 23. He is not only an head to his own, by way of influence, but to all things elſe, byway ofdominion, for theirgood. Howcomfortablymaywe

* 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.

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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.

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 miniſtring, 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 fanctifiedperfons 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.

The Method of Grace.

SERM. II.

thatfilvercord isloofed, this golden chain holds firm, 1 Cor. iii. 23.

Infer. 3. Is theunionſo intimate betwixt Chriſt andbelievers ?

Howgreat and powerfula motive then is this, to make us openhandedand liberal in relieving the neceffities and wants ofevery gracious perfon! For in relieving them we relieve Chrift 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 underſtand 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.

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 return that which is death to him ! O how abſurd, how diſigenuous is this ;

Secondly,Theywound theirhead ofgovernment.

Chriſt is a T2

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:

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.

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

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 naturalandproper effects, which alwaysflowfrom this union? As,

† Agefilaus was wont to say,That he very much wondered, that thoſewerenot reckoned upin the number offacrilegious perſons,who injuredthoſe who made fupplication to God, or worshippedhim : By whichhe ſignified,thatnot onlythoſeſhould be reckoned injurious, who robbed the Gods themselves, or their temples, but even theſe chieflywho affronted their ſervants or heralds.

Emyl. Prob.

† To ſay that the temple 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.

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,

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. i 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 effectually applied in this bleſſed union of your fouls with him !

This brings him intoyour poſſeſſion: Ohow great! how glorious a perfon do thefe little, weak arins ofyour faithembrace !

Thanks be to God for Jesus Chrift.

SERMON III.

Opening the Nature and Use ofthe Goſpel-miniſtry, as an external Means of applying CHRIST.

2 COR. V. 20. Now then, we are ambaffadors for Chrift, as though God did beseech you by us : we pray you in Chrift's

Stead, beye reconciled toGod.

THE effectual application of Chriſt, principally confifts in our union with him, but, ordinarily, there can beno union without a goſpel-tender, and overture of him to our fouls; for, " Howſhall they believe inhim, ofwhom theyhave not heard ? and how ſhall they hear without a preacher ?

" andhow shall they preach, except they be fent ?" Rom. x.

1.4.

*IfGodbe upon adeſign ofeſpoufing poor finners tohis Son, there muſt bea treaty in order to it; that treatyrequires interlocution betwixt both the parties concerned in it; but fuch is our frailty, that, ſhouldGod ſpeak immediately to us himfelf, itwouldconfound and overwhelm us : God therefore gracioufly condeſcends, and accomodates himself to our infirmity, in treatingwith us inorder toour unionwith Chriſt, by his ambafſſadors, and theſe not angels,whoſe converſeswe cannot bear, but men like ourſelves, who are commiſſionated for the effecting of this great buſinels betwixt Chriſt and us. "Now then, we are ambaffadors forGod," &c.

In which wordsyou have,

SERM. III.

The Method ofGrace.

First, Chriſt's ambaſſadors commiſſionated.

Secondly, Their commiſſion opened.

First, Chriſt's ambaſſadors commiffionated. "Nowthen,we " are ambaſſadors for Chiſt."

The LordJeſus thought it not ſufficient to print the law ofgrace, and bleſſed terms ofour unionwith him inthe ſcriptures, where men may read his willingneſs to receive them, and ſee the juſt andgracious terms and conditionsupon which heoffers to become theirs ; but hath alſo ſo ſet up and eſtabliſheda ſtanding office in thechurch, to expound that law, inculcate the precepts, and urge the promiſes i thereof; to wooand eſpouſe ſouls to Chriſt, " I have eſpouſed you toone Huſband, that I may preſent you as a chaſte virgin

to Chriſt," 2Cor. xi. 20.; andthis not ſimplyfrom their own affections and compaſſious to miſerable ſinners, but alſo by virtue oftheir office and commiſſion, whereby they are authorized and appointed to that work.

" We then are ambaſſadors for " Chrift."

Secondly, Their commiſſionopened: Whereinwe find, 1. Their work appointed.

2. Their capacity deſcribed.

3. And themanner of theiracting in that capacitypreſcribed.

First, The work whereuntothe miniſters ofthe goſpel are appointed, is to reconcile the worldto God; to work theſe ſinful, vain, rebellious hearts, whichhave a ſtrong averſation fromGod naturally in them; to cloſe with him according tothe articles ofpeace contained inthe gospel, that thereby they maybe capable to receive the mercies and benefits purchaſedby the death ofChriſt, which theycannot receive in the ſtate ofenmityand alienation.

Secondly, Their capacity deſcribed: They act in Chrift'sstead, ashis vicegerents. He is no more in this world to treat perfonally with finners, as oncehedidin thedays ofhis fleſh ; but yet he ſtill continues the treaty with this lower world, by his officers, requiringmen to look upon them, and obeythenasthey would himself, ifhe were corporally preſent, Luke x. 16. " He

" that heareth you,heareth me; andhe that deſpiſethyou,de ſpiſeth me."

Thirdly, Themanner oftheir acting inthat capacity preſcribed; and that is, byhumble, ſweet, and condeſcending entreaties and beſeechings.

This beſt ſuits the meek and lamb-like Saviourwhom they repreſent: thushe dealt with poor finners himſelf, when he converſed among them; he " would not VOL. II.

The Method of Grace.

SERM . III,

" break a bruiſed reed, nor quench the ſmoaking flax," Ifa. xlii. 3.

This is the way to allure and win the fouls of ſinners toChrift.

From hencethe note is,

Doct. That the preaching ofthe gospel by Chriſt's ambaſſadors, is the means appointed for the reconciling and bringing home offinners to Christ.

This is clear from Rom. x. 14., 1 Cor. i. 21. and many other ſcriptures .

Here we shall take into confideration theſe three things.

First, What is implied in Chriſt's treating with ſinnersby his ambaſſadors or miniſters.

Secondly, What is the great concernment they are to treat with finners about.

Thirdly, What, andwhen is the efficacy of preaching, to bring finners to Chrift.

First, We will openwhat is implied and imported in Chriſt's treaty with finners, by his ambaſſadors or miniſters.

Andhere we find theſe fixthings implied.

1. It neceſſarily implies the defection and fall ofman, from his eftate of favour and friendſhip with God: If no war with heaven, what need ofambaſſadors of peace ? The very office of the miniſtry, is an argument of the fall.

Goſpel-ordinances, and officers came in upon the fall, and expire with the Mediator'sdiſpenſatory-kingdom, 1 Cor. xv. 2.4, 25. "Then ſhall he

" deliver up the kingdom toGod, even the Father :" Thenceforth no more ordinances, no more miniſters ; What uſe can therebeofthem, when the treaty is ended ? They have done and accomplished all they were ever intended and deſigned for, when they ſhall have reconciled to God all the number of his elect, thatdiſperſed among the loft and miferable pofterity of Adam, and have brought them home to Chriſt in a perfect ſtate, Eph. iv. 12, &c.

2. It implies the fingular grace and admirablecondefcenfion ofGod to finful man. That God will admit any treaty with himatall, is wonderful mercy, it is more than he would do for theangels that fell, Jude 6.

They are referved in everlaſting " chains, under darkness, unto thejudgment of the great day."

Chriſt took not on him their nature, but fuffered myriads of them toperiſh, and fills up theirvacant places inglory, with a number of finful men and women, to whom the law awarded the famepunishment.

SERM. III.

The Method of Grace.

But that Godwill not only treat, but entreat and beſeech ſinful men to be reconciled, is yet more wonderful.

Barely to propound theterms ofpeace, hadbeen an astonishing mercy ; but towoo and befeech ſtubborn enemies to be at peace, and accept theirpardon, oh, how unparralleledwas this condeſcenfion!

3. It implies thegreat dignityand honour ofthe goſpel-miniſtry. We are ambaſſadors for Christ *.

Ambaſſadors repreſent andperfonate the prince that ſends them; and the honours or contemptsdone to them, reflect upon, and are reckoned to the perſon of their maſter, Luke x. 16. " He that heareth you,

"heareth me; and he that deſpiſethyou, deſpiſeth me."

Neither their perfons, nor parts, are the proper ground and reaſonofour reſpects to them; but their office and commiffion from Jeſus Chriſt .

We are fallen intothe dregs oftime,whereinavile contempt is poured, not onlyupontheperſons, butthe very office ofthe miniſtry ; and I could heartily with that ſcripture, Mal. ii. 7,

8, 9., were thoroughly confidered by us, poſſibly it might inform us of the true cauſe and reaſon of this fore judgment; but furely Chriſt's faithful miniſters deſerve a better entertainment than theyordinarily find in the world; and if we did but feriously bethink ourſelves, in whoſe namethey come, and in whoſe ſtead they ſtand, we should receive them as theGalatians did Paul, Gal. iv. 14., as angels of God, even as Chrift

Jefus.

4. Chriſt's treatingwith finnersby his miniſters, who are his ambaſſadors, implies the ſtrict obligation they are under, tobe faithful in their miniſterial employment.

Chriſt counts upon their faithfulness, whom he puts into the miniſtry, 1 Tim. i.

12.

They are accountable tohim for all acts of their office, Heb . xiii. 17.

Ifthey be ſilent, they cannot be innocent :

Neceſſity is laid upon them, and woe tothem, ifthey preach "

Yea, neceffity isnot only laid uponthem to preach, butto keepcloſe to their commiſſion inpreaching thegoſpel, I Thef. not the goſpel," 1 Cor. ix. 16.

) ii . 3, 4, 5. " Our exhortation was not ofdeceit, norofunclean- " neſs, nor in guile, but as we were allowed of God to be put

U 2 * We are ambaſſadors among those who ſerve the King ofkings ; we repreſent the perſon ofGod and Chriſt : never any yetdeſpiſed uswith impunity, nay, withoutbeing injurious toGod and Chrift.

Bowles, Præfat, ad Past. Evan.

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TheMethod of Grace.

" in truſtwith the goſpel, evenſo we ſpeak, not aspleaſing " men, butGod who trieth our hearts :" the word is not to becorrupted to pleaſemen, 2Cor. ii. 17. their buſineſs is not to make them their difciples, but Chrifl's; not tofeek theirs, but them, 2 Cor. xii. 14. to keep cloſe to their inſtructions, bothinthe matter, manner, and end oftheir miniſtry.

So did Chriſt himself, the treasure of wisdom and knowledge, yetbeing fentbyGod, he faith, John vii. 16. " Mydoctrine is not " mine, but his that fent me."

And ſo he expects and requires that his ambaſſadors keep cloſetothe commiſſionhe hath given them, and be (according to their meaſure) faithful to their truft, as he was to his.

Paul is to deliver to the people, that which he alſo received from the Lord, 1 Cor. xi. And Timothymust keep that which wascommitted to him, 2 Tim, i. 14.

5. It implies the removal of the goſpel-miniſtry to be a very greatjudgment tothe people.

The remanding of ambaſſadors, prefages an enfuing war.

Ifthe reconcilingoffouls toGodbe the greatest work, then the removal of the means and inſtruments thereof, muſt be the foreſt judgment. Some account

" the falling of the falt upon the table" ominous, but furely the fallingofthem, whom Chrift calls thefalt ofthe earth, is fo indeed.

What noware thoſe,once famous and renownedplaces, from whence Chrift, (as he threatned),hath removedthe candlestick, butmagna latrocinia, dens of robbers, and mountains ofprey !

6. And lastly, It implies both the wisdom and condeſcenſion ofGodto finful men,in carryingona treaty ofpeacewith them byfuchambaſſadors,negociatingbetwixthim and them : Withouta treaty, there would be no reconciliation ; and no method tocarryon ſucha treaty like this: for had the Lord treatedwith ſinners perfonally, and immediately, they had been overwhelmedwith his awful majesty. The appearances of God confound thecreature, " Let menot hear again the voice ofthe Lordmy

" God, (faith Ifrael) neitherletme fee this great fire any more, " that I die not: Yea, ſo terrible was that fight, that Mofes

" ſaid, Iexceedingly fear and quake," Deut. xviii. 16. Heb. xii.21 .

Orhadhe commiſſionated angels for thisemployment, though they ſtandnotat fuchan infinite diſtance fromus asGod doth, yet ſuch is theexcellence of their glory (being the highest species and order of creatures) that their appearances would be more apt toaftoniſh than perfuade us: beſides, they being creatures ofanother rank and kind, and not partaking with us, ei-

SERM. III .

The Method of Grace.

ther in the mifery of the fall, or benefit of the recoveryby Chriſt; it is not to be ſuppoſed, they ſhould ſpeak to us fo feelingly and experimentally, as theſe his miniſtersdo ; theycan open to you the mysteries of fin, feeling the workings thereof daily in their own hearts; they candiſcover to you the conflicts ofthe flesh and Spirit, as being daily exerciſed in that warfare ; andthenbeing menofthe fame mouldandtemper, theycanfay

toyou as Elihu did to Job, Chap. xxxiii. 6, 7. " Behold, I am " according to thy wiſh, in God's ſtead, I alſo am formed out

" of the clay; behold, my terror ſhall not make thee afraid, " neither ſhall my hand be heavy upon thee."

Sothat in this appointment, much of the divine wisdom and condefcenfion to finners ismanifeſted : " We have this treaſure

" inearthen veſſels, that the excellency ofthe power may be of "God, andnot of us," 2 Cor. iv. 7. God's glory and man's advantage areboth promotedby this diſpenſation.

Secondly, Next we are to confider that great concernment, aboutwhich theſe ambaffadors of Chriſt are to treatwith ſinners ; andthat (as the text informs us) is their reconciliation toGod..

Now reconciliationwithGod, isthe reſtoring of men to that former friendſhip theyhadwith God, which was brokenbythe fall , and is stillcontinuedby our enmity and averſation whilft wecontinue inour natural and unregenerate eſtate. Now this isthegreatestand moſtbleſſeddeſign that everGodhad in the world; anaftoniſhingand invaluablemercytomen, as will clearly appear, by confidering theſe particulars following.

First, ThatGod ſhould be reconciled after ſuch a dreadful breachas the fall ofman made,is wonderful ; no fin, all things confidered,was ever like to this ſin : other fins, like a ſinglebullet, kill particular perfons, but this, like achain-ſhot, cuts off multitudes as thefand upon the fea-ſhore, which no man can number.

If all the poſterity of Adam in their ſeveral generations, ſhould do nothing else but bewail and lament this fin ofhis, whilst this world continues, yet would it not be enough lamented; for a manſo newly created out ofnothing, and admitted the first moment intothe highest order, crowned aking over theworks of God's hands, Pfal. viii. 5. aman perfect and upright,without the leaſt inordinate motion, or finful inclination : amanwhoſemindwas most clear, bright, and apprehenfive of * To reconcile is nothing elſe, than to make up that friendſhip, whichwas broke by ſome grievous offence, andthus to bring ene. mies back into their former ſtate ofconcord. Dav. on Col. i. 20.

The Method ofGrace.

SERM . III.

thewill ofGod, whoſe will was free, and able to have eafily put by the ſtrongeſt temptation: a man in a paradife of delights,where nothing was left to defire for the advancing happineſs of foul orbody: a man understanding himself to be a public, complexive perſon, carrying not only his own, but the happiness of the whole world in,his hand: fo foon, upon fo light a temptation, to violate the law ofhisGod, and involve himſelf and all his poſterity with him, in ſuch a gulph of guilt and miſery; all which he might ſo easily have prevented ! O wonderful amazing mercy, that everGod ſhould think ofbeing reconciled, or have any purpoſes ofpeace towards ſo vile an apoſtate creature as man .

Secondly, ThatGod ſhouldbe reconciled to men, and not to angels, a more highand excellent order of creatures, is yetmore astonishing : when the angels fell they were loft irrecoverably; nohand ofmercy was ſtretchedout toſave one ofthoſe myriads ofexcellent beings, but chains of darkneſs were immediately clappedonthem, to reſervethem to thejudgment of the great day, Jude6.

That the milder attribute ſhould be exerciſed to the inferior, and the feverer attribute tothe more excellent creature, is juft matter for eternal admiration.

Who would caſt away veſſels of gold, and ſave earthen potſherds ! Some indeed undertake to ſhewus the reasons, why the wisdom ofGod made no proviſionfor the recovery of angels by a Mediator of reconciliation ; partly from the high degree ofthe malignity oftheir fin, who finned in the light ofheaven, partly becauſe it was decent, that the firſt breach ofthe divine law ſhould be punished, to ſecure obedience for the future. And beſides, the angelical nature was not entirely loſt, myriads of angels ſtill continuing in their innocency and glory; when as all mankind was loſt in Adam.

Butwe must remember fill the law madeno distinction, but awarded the fame punishment, and therefore itwas mercyalone thatmadethedifference, and mercy for ever to be admired by men; how aftoniſhing is the grace ofGod, thatmoves in away ofreconciliation to us, out ofdeſign to fill up the vacantplaces in heaven, from which angels fell, with fuch poor worms as we are! Angels excluded, and men received. O ftupendous mercy !.

Thirdly, ThatGod ſhouldbe whollyandthoroughlyreconciled toman, ſo thatno fury remains in him against us; according to that ſcripture, Iſa. xxvii. 4. is ſtill matter of farther won. der.

SERM. III.

The Method of Grace.

Thedcfignheſends his ambassador to youabout, isnotthe allayingand mitigating ofhiswrath, (which yet would be matter of great joy to the damned) but thoroughly to quench all his wrath, so that no degree thereof ſhall ever be felt by you. Ο bleſſed embaſſy ! "Beautiful upon the mountains are the feet of " them thatbring ſuch tidings." God offers you afullreconciliation, aplenary remiffion.

Fourthly, ThatGod ſhouldbefreely reconciled to finners, and diſcharge them without any the leaſt ſatisfaction to his juſtice from them, is, and for ever will be, marvellous in their eyes.

Ohwhat mercywould thedamnedaccount it, ifafter athoufandyears torments in hell, God would at laſt be reconciled to them, and put an end to their miſery ! But believers are difcharged without bearing any part of the curſe, not one farthing ofthatdebt is levied upon them.

Object. If you fay,how can this be,whenGod ſtands upon full fatisfaction to hisjuſticebefore any foul be diſcharged and reſtored tofavour ? freely reconciled,andyet fully fatisfied, how canthisbe?

Solut. Very well, for thismercy comes freely toyourhands, how coſtly foever it provedto Chriſt; and that free remiffion, and full fatisfaction, are not contradictory and inconſiſtent things, is plain enough from thatſcripture,Rom. iii. 24. "Being

" juſtified freely by his grace, through the redemption that is " in Chriſt Jeſus :" freely, and yet inthe way ofredemption.

For though Chriſt, your furety, hath made fatisfaction in your name and ſtead, yet it was his life, his blood, and not yours, that went for it, and this furety was ofGod's own appointment, andproviding, withoutyourthoughts or contrivance.

Obleſſed reconciliation, happy is the people thathear the joyful found of it.

Fifthly and lastly, That God ſhould be finally reconciled to ſinners, ſo that never any new breach ſhall happen betwixt him andthem anymore, ſo astodiſſolve the leagueof friendſhip, is amoſt raviſhing andtranſportingmeſſage.

Two things give confirmation and full ſecurity to reconciled ones, viz. the terms of the covenant, and the interceffion of theMediator.

The covenant of grace gives great ſecurity tobelievers, against new breaches betwixt God and them.

It is said, Jer. xxxii. 40. "And I willmake an everlasting covenantwiththem, " that I will not turn away from them todo them good, but I "willput my fear in their hearts, thatthey ſhall not depart

The Method ofGrace.

SERM. III .

" from me."

The fear ofthe Lord, is achoice preſervative againft ſecond revolts, and therefore taken into the covenant.

It is no hindrance, buta ſpecial guard to afſurance.

There is no doubt of God's faithfulness: that part of the promite is easilybelieved, that he will not turn away from us to do us good: all the doubt is of the inconſtancy of our hearts with God, and against thatdanger, this promiſe makes provifion.

Moreover the interceffion of Chriſt in heaven ſecures the faints in their reconciled ſtate, 1 John ii. 1, 2. " If anyman fin,

" we have an Advocate with the Father, Jeſus Chriſt the righ- " teous, andhe isthe propitiawon." He continually appears in heaven before the Father, " as a lamb that had been flain,"

Rev. v. 6. And as the bow in theclouds, Rev. iv. 3. Sothat as long as Chriſt thus appears in the prefence ofGod for us, it is notpoſſible our ſtate ofjuſtification, and reconciliation canbe againdiffolved.

And this is thatbleſſed embassy goſpel-miniſters are employ. ed about; hehath committed to them theword ofthis reconciliation.

In the laſt place, we are to enquire what, and whence, is this efficacy ofpreaching, to reconcile and bring home finners toChrift.

"The That its efficacy is greatinconvincing, humbling, and changing thehearts ofmen, is paſt all debate and queſtion. weapons ofourwarfare (faith the apoſtle) are not carnal, but " mighty throughGod, to the pullingdown ofſtrong holds, caftingdown imaginations, and every high thing that exalt- " eth itſelf against the knowledge ofGod, and bringing into

captivity every thought to the obedience of Chrift," 2 Cor. x. 4, 5. No heart ſo hard, no confcience ſo ſtupid, but this fword can pierce and wound ; inan inſtant, itcan caſt down all thoſe vain reasonings and fond imaginations, which the carnal hearthath beenbuilding all its life long, and open afair paſſage for convictions offin, and thefears andterrors ofwrath to come into that heart that never was afraidoftheſe things before.

So Acts ii. 37. " When they heard this, they were pricked tothe 65 heart, and faid unto Peter, and to the rest of the apofiles,

" men and brethren, what ſhall we do?"

Whatshall we do ? is the doleful cryofmenattheirwits end ; the voice of one in deepeſt diſtreſs : and ſuch outcries have beenno rarities under the preaching of the word ; its power hath been felt by perſons of all orders and conditions ; the great andhonourable ofthe earth, aswell as the poor andde-

SERM . III.

The Method of Grace.

ſpicable.

The learned andthe ignorant, the civil and profane, theyoungand the old, all have felt the heart-piercing efficacy of the gofpel.

If you aſk, whence hath the word, preached, this mighty power ? The answer muſt be, neither from itſelf, nor him that preaches it, but from the Spirit ofGod, whoſe inſtrument it is, by whoſe bleſſing and concurrence with it, it produceth its bleſſed effects upon the hearts ofmen .

First, This efficacy, and wonderful power, is not from the word itſelf; take it in an abſtract notion, ſeparated from the ſpirit, it can donothing: it is called " the foolishness ofpreaching,"

1 Cor. i. 21.

Fooliſineſs, not only becauſe the world ſoaccounts it, but becauſe in itſelf it is a weak and unfuitable, and therefore a very improbable way to reconcile the worldto

God; that the ſtony heart of one man ſhould be brokenby thewords of another man ; that one poor ſinful creature ſhould beuſed to breathe ſpiritual life into another; this could never be, ifthis fwordwere not managed by an omnipotenthand.

And befides , we know whatworks naturally, works neceſſarily; if this efficacy were inherent inthe word, ſothat we should ſuppoſe it towork as other natural agents do, then it must needs convert all to whom it is at any time preached, except its effect were miraculously hindered, as the fire when it could not burnthe three children ; but alas, thousands hear it, that never feel the ſaving power of it, Ifa. liii. i. and 2 Cor. iv. 3, 4.

Secondly, Itderives not this efficacy from the instrument by which it is miniſtred; let their gifts and abilities be what they will, it is impoſſible that ever ſuch effects ſhould be produced fromthe ſtrength of their natural or gracious abilities, 2 Cor. iv. 7. "We have this treasure(faith the apostle) inearthen vef- " fels, that the excellency of the power may be ofGod, and " not ofus."

The treaſureof thegoſpel-light is carried εν οςρακινοις σκευεσιν, in earthen veffels, as Gideon and hismenhad their lamps in earthen pitchers, or in oyster-shells, for ſo theword alſo ſignifies ; the oysterfhellis a baſe and worthless thing in itſelf; however, there lies therich andprecious pearl ofſogreatvalue. Andwhy isthis precious treaſure lodgedin fuchweak,worthless veſſels ? Surely, itis upon no otherdeſign, but toconvince us ofthe truth Iam here to prove, that theexcellency ofthe power is ofGod, and not of us ; as it follows inthe next words. To the famepurpoſe ſpeaks the fame apoftle, 1Cor. iii. 7. " So then, neither is he that VOL. II.

The Method of Grace.

SERM . III.

" planteth anything, neither he that watereth; butGod that " giveth the increaſe."

Not any thing ! Whatcan be more diminutively ſpoken ofthe golpel-preachers ? But we must not understandtheſe words in a ſimple and abſolute, but in a comparative and relative ſenſe ; not as if they were not neceffary and usefulin their place, but that how neceffary foever theybe, and what excellent gifts foeverGod hath furnished them with ; yet it is neither in their power nor choice, to make the word they preach effectual to men : if it were, then the damnation of all that hear us muſt needs lie at our door : then alfo, many thousands would have been reconciled to God, which are yet in the flate of enmity, but the effect of the goſpel is not in our power.

Thirdly, But whatever efficacy it hath to reconcile men to God, it derives from the Spirit of God, whoſe co-operation and bleffing (which is arbitrarilydifpenfed) gives it all the fruit ithath.

Minifters, faith one *, are like trumpets which make nо found, if breath be not breathed into them.

Or like Ezekiel's wheels, which move not unless the Spirit move them; or Elitha's fervant, whoſe prefence doth no good except Eliſha's fpirit be there alſo.

For want of the Spirit ofGod, how many thoufands of fouls do find the miniſtry to be nothing to them ?

Ifitbe fomething to the purpoſe to any foul, it is the Lord that makes it fo.

This Spirit is not limited by mens gifts or parts ; heconcurs not onlywith theirlabours who have excellent gifts, but oftentimes bleſſes mean, deſpicable gifts : with far greater fuccefs.

Suppoſe faith + Austin, there be two conduits inatown, one very plain and homely, the other built of poliſhed marble, and adorned with excellent images, as eagles, lions, angels ; the water refreſhes as it is water , and not as it comes from fuch or fuch a conduit.

It is the Spiritthat gives the word all that virtue it hath : he is the Lord of all faving influences : hehath dominion over the word, over ourfouls, over the times andseasons ofconverfion ; and ifany poor creature attends the miniſtrywithout benefit, if he go away ashe came, without fruit, ſurely we may

* Mr. Anthony Burgeſs .

† What is the reason why of two adult ungodly perfons, the one is ſo called as to follow him who calls, the other not ? Do not thou judge, if thou wouldst not err : thejudgments ofGod are unſearchable, and he hath mercy onwhom he will. Aug. de bono perfeca cap. 8.

SERM . III.

The Method of Grace. ſayin this cafe, as Martha faid to Chriſt, in reference to her bro ther Lazarus, Lord, ifthou hadſt beenhere, my brother had not died; fo, Lord, ifthou hadit been in this prayer, in this fermon, this poor foul had not gonedead and carnal from under it.

Andnow what remains, but that we apply this truth inthoſe uſesthat itgivesus.

First use of information.

Isthe preaching ofthegospelby Chriſt's ambaffadors, theway whichGod takes to reconcile finners tohimfelt ? Then how inexcufable are allthose that continue in theirstate of enmity, though the ambaffadors of peace have beenwith them all their lives long, wooing and befeeching them to be reconciled toGod?

Oinvincible, obftinate, incurablediſeaſe, which is aggravated by the only proper remedy ! Hath God been wooing andbeſeeching you by his ambaſſadors ſo many years to be reconciled to him, and willyou not yield to any intreaties ? Muft he be made to ſpeak invain, to charm the deaf adder ? Well, when the milder attribute hath done with you, the feverer attribute will take you in hand.

The Lord hath kept an account ofeveryyear andday ofhis patience towards you, Luke xiii. 7. " Theſe three years I came ſeeking fruit on this fig-tree, and find none;" and Jer. xxv.

3. " Theſe three and twentyyearshave I ſpoken untoyou, rifing early and ſpeaking, but you havenot hearkened."

Well be you affured, that God hathboth the glaſs of your time, and the vials of his wrath, by him; and ſo much of his abuſed patience as runs out of one, ſo much ofhis incenfed wrath runs into the other.

There is a time when this treaty of peace will end, whenthe Master ofthe house will rife up, and thedoors be ſhut, Luke xiii. 25.

Then will you be left withouthope, and without apology.

We read, indeed, offome poor and ineffectual pleas that will bemade by ſome at the last day ; ſo Mat. vii. 22. " We have

" prophefied in thy name," &c.

Theſe pleas will not avail ; but as for you, what will you plead? Poſſibly many thousand ideots , or poor weak-headed perfons, may perish; many young ones that had little or no time in the world to acquaint themſelves with matters of religion, or understand the way of falvation. Manymillions ofHeathens that never heard the name of Chriſt, nor camewithin thefound offalvation,who willyet periſm, and that juſtly.

Now whatfoever apologies any of theſe will make for themſelves in the last day, tobeſure you can make none. God hath

X 2

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givenyou a capacity, and competent underſtanding ; many of you are wife and fubtle in all your other concernments, and only ſhew your folly in the great concernments ofyour falvation.

You cannotplead want of time, ſome ofyou are grown gray. headed under the goſpel; you cannot plead want ofmeans and opportunities, the ordinances and ministers of Chriſt have been with you all your life long to this day; fure, ifyou be Chriftleſs now, you muſt alſo be ſpeechless then.

Infer. 2. Hence it alſo follows,That the world owes better entertainment, than it gives, tothe ministers ofChrist : Chrift's am baffadors deserve a better welcome than theyfind among men.

Your reſpects to them is founded upon their office and em. ployment for you, Heb. xiii. 17. and 1 Theff. v. 12. They watch for your ſouls, dare any of you watch for their ruin ?

They bring glad tidings, ſhall they return with ſad tidings to him that fent them ? They publiſh peace, ſhall they be reward. edwith trouble ? O ungrateful world ! We readinEph. vi. 20. ofan ambaffador in bonds, andhe no ordinary one neither. We read alſo a ftrange challenge, madeby anotherat his owndeath,

Acts vii. 52. "Which of all the prophets have not your fathers " perſecuted ? Andthey have flainthemwhich ſhewed before " the coming ofthe juſt One."

Some thatbrake the bread of life to you, might want bread to eat, for any regard you have to them.

The office of the miniſtry ſpeaks the abundant love ofGod to you ; your contemptandabuſe of it, ſpeaks the abundant ſtupidity or malignity ofyour hearts towardsGod.

What afadproteſtation dothJeremy make against his ungratefulpeople, Jer. xviii. 20. " Shall evil (faith he) be recompenſed for good ? for they have digged a pit for my foul; remember

" that I stood before thee to ſpeak good for them, and to turn away thy wrath from them."

God's mercy is eminently diſcovered in the inſtitution of, and Satan's malice is eminently diſcovered in the oppofition to, the miniſterial office.

Satan is a great and jealous prince, and it is no wonder he ſhould raiſe all the forces hecan to oppoſe the ambaffadors of Chrift; when, faith *one, the goſpelcomes into his dominions, it doth, as itwere, by found oftrumpet, and beat ofdrum, proclaim liberty to allhis flaves andvaſſals, ifthey will quit that tyrant that hath ſo longheld their ſouls inbondage,andcome under the ſweet and eaſy governmentofChrift,

Andcan the devil endure this, think you ? If Chrift fends forth ambaffadors, nowonder ifSatan ſends forth oppofers; he-certain

* Mr. Gurnal's Chriſtian Armour,

SERM . III.

The Method of Grace. lyowes them a ſpite, that undermine his government in the world.

Infer. 3.Hence it follows, That itnearly concerns all Chrift's ambaffadors, tofee that they bein astate of reconciliation withGod themselves.

Shall we stand in Chriſt's ſteadby office, andyetnot be in Chriftbyunion ? Shall we entreatmen tobe reconciled toGod, and yet be at enmity with him ourselves ? O let us take heed,

" Leſt afterwe have preached to others, we ourſelves ſhould be 66 caft-a-ways,"

1. Cor. ix. 27.

Of all men living we are the moſt miferable, ifwe be Chriſtleſs and graceleſs : our confciences will make more terrible applications of our doctrine to us inhell, than ever we made to the vileſt of finners on earth.

Ο itis far eaſier to ſtudy and preſs a thousand truths upon others, thanto feel the power of one truth upon our own hearts ; to teach others facienda quam faciendo : duties tobe done, than dutiesbydoing them .

They are fad dilemma's with which a learned † writer poſes ſuchgraceleſs miniſters ; If ſinbe evil, why do ye live in it ? If itbe not, whydoyoudiffuade men from it ? Ifitbedangerous, howdare you venture on it? Ifitbe not, why doyou tell men fo? IfGod's threatningsbe true why doyou not fear them ? If theybe falſe, why doyou trouble men needlesslywiththem, and put them into ſuch frights without a cauſe ?

- Take heed to yourſelves, left you ſhould crydown fin, and notovercome it ; leſt while you feek to bring it downin others, youbow to it, and become its flaves yourſelves : it is easier to chideat fin thanto overcome it.

That is a ſmart queſtionRom. ii . 21. " Thou that teacheth another, teacheſt thounot thyſelf?"

Aprofane miniſter wasconvertedby reading that textonce, but howmany have read it as well he, who never trembled at the confiderationofit ashe did!

2. Ufe for Conviction.

Isthis the method God uſes to reconcile men to himſfelf ? O then examine yourſelves, whether yet the preaching of the goſpelhath reconciled you to God.

It is too manifeſt thatmany amongus are in the ſtate of enmity unto this day. We may fay with the prophet, Ifa. liii. r. " Who hath believed our re66 port? and towhom is the arm of the Lord revealed ?" We offer you peace upon goſpel-terms and articles, but our peace returnsto us again; enemies you were toGod, and enemies you fſtill continue.

The evidence is undeniable ; for, † Gildas Salv. p . 15, 16,

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SERM. III.

1. Evidence. Many ofyou were neverconvinced,tothisday, ofyour ſtate ofenmity againstGod; and without conviction of this, reconciliation is impoſſible ; without repentance, there can be no reconciliation, and without conviction, there can be no repentance.

Whenwe repent, we lay down our weapons, Ifa. xxvii. 4, 5. Buthow few have beenbrought to this? Alas ! if a few poor, cold, heartless, ineffectual confeffions of fin, may paſs for adue conviction, and ſerious repentance, thenhavewe been convinced, then have we repented; butyou will find, if ever the Lord intend to reconcile you to himself, your convictions andhumiliations for fin, willbe other manner ofthings; and will coſt you more than a few cheap words against fin,

2 Cor . vii. 11. " In that ye forrowed after a godly fort, what " carefulneſs it wrought in you, yea, what clearing of your- " ſelves, yea, what indignation, yea, what fear, yea, whatve- " hement defire, yea, what zeal, yea, what revenge ?"

2. Evidence. Many of us never treated ſeriously with the Lord about peace, and how then arewe reconciled to him ?

What, a peace without atreaty? Reconciliation without any confideration about it? Itcan never be.

When was the time, and where was the place,that you were found in ſecret uponyour knees, mourning overthe fin ofyour nature, and the evils of your ways ? Certainlyyou must be brought to this ; you must, with a broken heart, bewail your fin and unifery.

Friend, That ſtony heartofthine muſt feel remorſe and anguiſh for fin, it will cost thee ſome ſad days, and forrowful nights, or ever thou canst have peace with God: it willcoft theemany a groan, many a tear, many a hearty cry toheaven :

Ifever peace be made betwixtGod and thee, thou must "take " with theewords,andturnto the Lord,ſaying,Takeaway all

" iniquity, and receive me gracioufly." O forone fmile, one tokenof love, one hint of favour ! The child of peace is not born withoutpangs, andagonies of foul .

3. Evidence. Many of us are notreconciled to the duties of religion, and ways of holiness, and how then is it poffible we ſhould be reconciled to God ? What, reconciled to God, and unreconciled to the ways of God ? By reconciliation we are made nigh : in duties of communion we draw nigh, and can we be made nigh toGod, andhave no heart to draw nigh to God? it can never be.

Examine your hearts, and ſay, Isnot theway of ftrictness abondage to you ? Hadyou not rather be at liberty to fulfil thedefires of the flesh, and ofthe mind? Couldyou notwith that the ſcriptureshadnotmade ſomethings elfeyour fins, and

SERM . III .

The Method of Grace. other things your duties : do you delight in the law ofGod after the inner man, and esteem his judgments, concerning all things to be right ? Do you love ſecret prayer, anddelight in duties of communion with God; or rather, are they not an ungrateful burden, and irkſom impoſition ? Give confcience leavetoſpeak plain.

4. Evidence. Many ofus are not enemies to fin, andhow thenare we reconciled toGod ? What, friends withGod, and our lufts too ? It cannot be.

Pfal. xcvii . 10. " Ye that love the " Lord hate evil:" The fame hour our reconciliation is made withGod, there is an everlasting breach made with fin : this is one of the articles or conditions of our peace with God, Ifa. lv.

Let the wicked forfake his ways, and the unrighteous man his thoughts, and let him turn tothe Lord, and he will

" havemercy on him; and toourGod, and he will abundantly " pardon."

But it is manifeſt in many ofus, thatwe are no enemies to fin, we ſecretly indulge it, whatbad names foever we call it :

Wewill commit ten fins to cover one : we cannot lendure the moſt ſerious, faithful, ſeaſonable, private, tender, and neceſſary reproofs for fin, but our hearts ſwell and rife at it; fure we are not reconciled toGod, whilft we embrace his enemy in our boſoms .

5. Evidence.

We love not the children of God, nor are reconciled to them that bearhis image, andhow then can we be reconciled to God ? 1 John v. 1. " He that loveth him that " begat, loveth them alſo that are begotten: What, at peace with the Father, and at war with the children: it cannot be :

Do not fome that hope they have made their peace withGod, hate, revile, and perfecute the children ofGod ? Surely, in that daywe are reconciled to the Lord, we are reconciled to allhis

people : we ſhall then love a Chriſtian, as a Chriſtian, andby thisweknow that we are paſſed from death to life.

6. Evidence. Lastly, How can anyman think himself to be reconciled toGod, who never ciofed heartily with Jesus Chrift by faith, who is the only days-man, and peace-maker: the alone Mediator of reconciliation betwixtGod and man.

This is a fure truth, that all whomGod accepts into favour, are " made accepted in the beloved," Eph. i. 6.

If any man willmake peace with God, he must take holdofhis ſtrength, accept and cloſe with Chriſt, who is the power ofGod, or he cannevermake peace, Ifa. xxvii.

He must bemade " nigh by " the blood of Chrift," Eph. ii. 13. But alas, both Chrift

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SERM . III.

and faith are ſtrangers to many fouls, who yet perfuade themſelves they are at peacewithGod : O fatal mistake !

3. Ufe of Exhortation.

Lastly, This point deſerves acloſe, vigorous application in athreefold exhortation .

First, To Chriſt's ambaſſadors, who treat with fouls in order to their reconciliation withGod.

Secondly, To thoſe that are yet in their enmity, and unreconciled ſtate.

Thirdly, To thoſe that have embraced the terms of peace, and ſubmitted to the goſpel-overtures.

First, To the ambaſſaders of reconciliation. God hath puta greatdeal of honour uponyou in this high and noble employment: great is the dignity ofyour office, toſome you are"the " favourofdeath untodeath, and to others a ſavour of life unto life; andwho is fufficient for theſe things ?" 2 Cor. ii.

16.

But yet the duty is no less than the dignity.

O what manner ofmenſhould we be for judgment, ſeriouſneſs, affections, patience, and exemplary holiness, towhom the management of ſogreat a concern betwixt God and man is committed!

First, For judgment and prudence, how neceſſary are theſe in ſoweighty and difficult a buſineſs as this ! He had need be a man of wisdom, that is to inform the ignorant of the nature and neceſſity of this great work, and win over their hearts to conſenttothearticles ofpeace propounded in the goſpel ; that hath ſo many fubtle temptations to anſwer, and ſo many intricate caſes ofconfcience to reſolve: there are many strong holds ofSatan tobe battered,and many ſtout and obſtinate reſiſtances made by the hearts of ſinners, which must be overcome ; and hehadneedbenonoviceinreligion, towhomſo difficult aprovince is committed.

Secondly, Let us be ſerious in our work as well as judicious.

Remember, O ye ambaſſadors of Chrift, you bring a meſſage from theGod ofheaven, of everlasting confequence to the fouls ofmen.

The eternal decrees are executedupon them in your miniftry: to ſome you are " the favour of life unto life, and to " ſome the favour of death unto death," 2 Cor. ii. 16.

Heaven and hell are matters of moſt awful and folemn confideration..

Owhat an account havewe alſo ſhortly togive untohim that fentus!

Theſeare matters offuch deepconcernment, as ſhould fwallow up our very ſpirits; the least they cando, is to compoſe our hearts unto ſeriouſneſsin themanagement ofthem.

SERM . III.

The Method of Grace.

Thirdly, Be filledwith tender affections toward the fouls of men, with whom you treat for reconciliation: you hadneed be men of bowels, as well as men of brains * : you fee a multitude of poor fouls upon the brink of eternal miſery, and they know it not, but promise themſelves peace, and fill themſelves with vainhopes of heaven: and is there a more moving, melting ſpectacle in the world, than this ! O think with what bowels of commiferation Moſes and Paul were filled, when the one defired rather to be blotted out of God's book, and the other to be accurſed from Chriſt, than that Ifrael ſhould not be saved,

Exod. xxxii. 33. andRom. ix. 3.

Think how the bowels of Chriſt yearned over Jerufalem, Mat. xxiii. 37.

And over the multitude, Mat. ix. 36." Let the ſamemindbe in you, which " alſo was in Chrift Jeſus."

Fourthly, Be patient and long-fuffering toward ſinners : fuch is the value ofone foul, that it is worth waiting all our days to ſave it at laft : " The ſervant of the Lord muſt not ſtrive, but " be gentle unto all men, apt to teach, patient, in meekness inftructing them that oppoſe themſelves, ifGod peradventure will give them repentance," 2 Tim. ii. 24, 25.

The Lord waitswith patience upon finners, and well mayyou.

Confider yourſelves, how long wasGod treating with you, ere you were won to him ? Be not diſcouraged, ifyour ſucceſs prefently an- " fwer not your expectation.

Fifthly, and laſtly, Be ſure toback your exhortations with drawing examples ; elſe you may preach out your last breath before you gain one foul toGod.

The devil, and the carnal hearts ofyour hearers, will put hinderances enough in the way ofyour labours ; do not you put the greatest of all yourſelves.

O ſtudynot onlyto preach exactly, but to live exactly ; let the mifplacing of one action in your lives, trouble you more than the miſplacing of words in your diſcourſes : this is the way to fucceed in your embaſſy, andgive up your account withjoy.

Secondly, The exhortation ſpeaks to all thoſe that are yet in a ſtate ofenmity, and unreconciled toGod unto this day. O that my words might prevail, and that you would now be entreated to be reconciled toGod! The ambassadors of peace are yetwithyou, the treaty is not yetended, the Maſter ofthe houſe is not yet rifen up, nor the door ofmercy and hope finally ſhut: hithertoGod hath waited to be gracious ; O that the long-fuffering of God might be your ſalvation : aday is hafting when

* See Bowle's Paftor. Evang. p. 136.

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SERM. III.

The Method of Grace.

Godwilltreatwithyou no more, when a gulphshall befix ed betwixt him and you for ever, Luke xvi. 26. O what will you dowhen the ſeaſon ofmercy, and all hopes of mercy, ſhall endtogether ! WhenGod thall become inacceffible, inexorable, and unreconcilable to you for evermore.

Owhat wilt thou do, when thou ſhalt find thyſelf ſhutup under eternal wrath 1 when thou shalt feel that mifery thou art warned of ! Is this the place where I must be ! Are theſe the torments I muſt endure ! What, for ever ! yea, for ever : Will potGodbe fatisfied with the fufferings ofa thousandyears ? no, nor millions of years ! Ah finners, did you but clearly fee the preſent and future mifery ofunreconciled ones, and what that wrath ofthegreat and terribleGod is, which is coming as falt asthewings of time can bring itupon you, itwould certainly driveyou to Chriſt, or drive you out of your wits. O it is a dreadtul thing to haveGod for your eternal enemy : tohave thegreat and terribleGod caufing his infinite power to avenge the abuſe ofhis graceandmercy.

Believe it, friends, it is a fearfulthing to fall into the hands ofthe livingGod : knowing the terrors of the Lord we perfuade men: an eternal weight hangs upon an inch oftime. O that youdidbut knowthe timeofyour viſitation ! That youwould not dare to adventure, and run the hazard of one day more in an unreconciled ſtate.

Thirdly, and lastly, This point ſpeaks to those who have be lievedour report, whohave taken hold ofGod's ſtrength, and made peacewith him : who had not obtained mercy, but now have obtained mercy : who oncewere afar off, but now are made nigh by the blood of Chriſt : with you I would leave a few words ofexhortation, and I havedone.

Firlt, Admire and stand amazed at this mercy. " Iwill " praise thee, O Lord, (faith the church, Ifa. xii. 1.) Though

" thou waſt angry with me, thine anger is turned away, and "thoucomforteſt me." Ohow overwhelming a mercy is here before you ! God is at peace, at peace with you that were

" enemies in your minds by wicked works," Col. i. 21 .

At peacewith you, and at enmitywith millions as good by nature as you : at peace with you that fought it not: at peace for ever; no diffolving this friendſhip for evermore. O let this confideration melt your hearts before the Lord, and make you cry,

What amI, Lord, that mercy ſhould take inme, and shut out fallenangels, and millions of men andwomen as capable of mercy as myſelf ! O the riches ! O the depths ofthe mercyand goodness ofGod!

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