Explaining the Work of the Spirit, as the internal,

Explaining the Work of the Spirit, as the internal,

SERM. IV.

The Method ofGrace.

Secondly, Beware ofnew breaches withGod: Godwill fpeak peace to his people, and to his faints: butletthem not turn again tofolly," Pfal. lxxxv. 8. What tho' this ſtateoffriendſhipcanneverbe diſſolved, yet it is adreadful thing tohave it clouded: you may loſe the ſenſeof peace, andwith it all the joyofyour hearts, andcomforts ofyour lives, in this world.

Thirdly, Labour to reconcile others to God: eſpecially thoſe that are endeared to you by the bonds of natural relation :

When Paul was reconciled toGod himself, his heart was full ofheaviness for others that were not reconciled; for his " bre- "thren and kinſmen according to the flesh," Rom. ix. 2, 3.

When Abraham was becomeGod's friend himself, then, "

" that Ihmael might live before thee!" Gen. xvii. 18.

Fourthly and laſtly, " Let your reconciliation withGod re- " lieve you under all burdens of affliction you ſhall meet with " inyour way to heaven :" Let them that are at enmity with Goddroopunder croffes and afflictions; butdo not youdo ſo.

Tranquillus Deus tranquillat omnia, Rom. v. 1, 2, 3. Let the peace ofGod keep your hearts and minds. As nothing can comfortamanthat must gotohell at laſt, ſo nothing ſhould dejectaman that ſhall, through many troubles, at laſt, reach heaven.

SERMONIV.

Explaining the Work of the Spirit, as the internal, and moſt effectual Means of the Application of CHRIST.

JOHN Vi. 44. Noman can come to me, except the Fatherwhich hathfent me, draw him.

ΟUR laſtdiſcourſe informedyou oftheusefulness and influence ofthe preachingof the goſpel, inorder tothe ape plication of Chriſt tothe fouls ofmen. There mustbe (inGod's ordinaryway) the external miniſterial offer of Chrift, before men can have union with him .

But yet, all the preaching inthe world can never effect this unionwith Chriſt in itſelf, and in its own virtue, excepta fupernatural, and mighty power, goforth with it, forthatendand purpoſe.

LetBoanerges and Barnabas try their ſtrength, let Ya

The Method of Grace.

SERM. IV the angels ofheaven be the preachers ; till God draw, the foul cannot come to Chrift.

No ſaving benefit is to be had by Chriſt, without union with his perſon, nounion with his perſon without faith, no faith, ordinarilywrought, without the preachingof the goſpelby Chriſt's ambaffadors, their preaching hath noſaving efficacy, without God'sdrawings, as will evidently appear, by confidering theſe words, and the occafion of them.

The occafion oftheſe words is found (as learned * Cameron well obferves) in the 42dverſe. "And theyſaid, is not thisJeſus

" thefonofJofeph,whoſe fatherandmotherwe know ? " Chrift hadbeen preffing upon them in his miniſtry, the great andne. ceſſary duty of faith; but notwithstanding the authority of the preacher ; theholiness of his life ; the miracles by which he confirmed his doctrine ; they ſtill objected against him, " is not this

" the carpenter's Son ?" From whence Chriſt takes occafion for theſe words ; " No man can come unto me, except my Father

" which hath ſent me, draw him," q. d. Invain is theauthority ofmy perfonurged; invain are allthe miracles wrought in your fight, toconfirm the doctrine preached to you; till that fecret, almighty power ofthe Spirit be put forthupon your hearts, you will not, you cannot, come unto me .

Thewords are a negative propoſition.

Inwhich the author, and powerfulmanner ofdivine operati ⚫on in working faith, are contained : there must be drawingbefore believing, andthat drawing must be the drawing ofGod: everywordhath its weight: we willconfider them in the order they lie in the text.

Ουδεις--ΝοMan] not one, let his natural qualificationsbe what they will, let his external advantages, in reſpect of means and helps, be never ſo great : it is not in the power ofanyman: all perfons, in all ages, needthe ſamepower ofGod, one as well as another; every man is alike dead, impotent, and averſe to faith inhis natural capacity. No man, or not one, among all the fons of men .

Δυναται ,--Can] or isable :he ſpeaks ofimpotency to ſpecial and ſaving actions, ſuch as believing in Chriſt is: no act that is faving, can be done without the concurrence of ſpecial grace.

Other acts that have a remote tendencyto it, are performed by a more general concourſe and common aſſiſtance; ſo men may come totheword, and attendto what is ſpoken, remember, and confider what the wordtells them; but as to believing or com t * Cameronis Myrothec. p. 139.

SERM. IV.

The Method ofGrace. ing toChriſt, thatnomancandoofhimself, orby a general and common aſſiſtance.

No man can.

Εγθείν προς με,--Come unto me] (i. e.) believe in meunto ſalvation.

Coming to Chrift, and believing in him, are terms aequipollent, and are indifferently uſed to expreſs the nature of ſaving faith, as is plain ver. 35. "He that cometh tome, ſhall

" neverhunger, and he that believeth on me thall never thirſt: " it notes the terms from which, and to which the foul moves, and the voluntarineſsofthe motion, notwithstanding that divine power, by which the will isdrawn to Chrift.

يف Εαν μηο Πατηρ,---Exceptmy Father] not excluding the other. two perfons ; for every work ofGod relating tothe creatures, iscommon to all the three perſons : nor only to note thatthe

Father is the firſtin order of working: but the reason is hinted in the next words.

Ο πεμψας με,--who hath sent me,] God hath entered into covenant with the Son, and fent him, ſtands obliged thereby, to bring thepromised feed to him, and that he doth by drawing them to Chriſt by faith : ſo the nextwords tells us the Father doth.

Ελκυση αυτον .--Draw him.] That is powerfully and effectually incline his will to come to Chriſt : " † Not by a violent :

" coaction, but by abenevolent bending ofthe will whichwas " averſe;" andas it is not in the way offorce and compulfion, ſoneither is it by afimple moralfuafion, by the bare propoſalof an object tothe will, and ſo leavingthe ſinnerto his own election; but it is ſuch aperfuafion, as hath a mighty overcoming efficacy accompanying it : ofwhich more anon ,

The words thus opened, the obſervation will be this :

Doct. That it is utterly impoſſible for any man to come to Jesus Christ, unless he be drawn unto him by thespecialand mighty power ofGod, Noman is compelled to come to Chriſt against his will, he that cometh, comes willingly, but eventhat will, and defire to come, is the effect of grace, Phil, ii. 13. " It isGod that work- " eth inyou, both towill, and to do, of his own good pleasure."

" Ifwe defire the help and aſſiſtance of grace, (faith | Ful- † Non violenta coactio immediata, fed voluntatis a Deo averse benevolaflectio .

Glaf. Rhet. Sacra p . 236 .

‡ Ut ergo defideremus adjutorium, hoc quoque eft gratiæ ; ipfa namque incipit effundi, ut incipiat pofci. Fulgen. Epift. 6. adTheod.

The Method of Grace.

SERM. IV.

" gentius) eventhedefire isofgrace; grace muſt firſtbeſhed " forthuponus, beforewe canbegin todefire it:" " By grace

" are ye ſaved through faith, and that not ofyourſelves, it is " thegift ofGod," Eph. ii. 8. ſuppoſe theutmoſt degree of natural ability ; leta man be asmuchdiſpoſedand prepared, as naturecandiſpoſe orprepare him, andto allthis, add thepropoſal ofthe greatest arguments, and motives, to inducehim to come; let all theſe have the advantage ofthe fitteſt ſeaſonto work uponhis heart; yet no mancancometillGoddraw him: we move as we are moved; as Chriſt's coming to us, foour comingtohim are the pure effects ofgrace.

Three things require explication in thispoint before us.

First, What thedrawing ofthe Father imports.

Secondly, InwhatmannerhedrawsmentoChrist.

Thirdly, How it appears that none cancome till they be fo drawn.

First, What thedrawing ofthe Father imports.

To open this, let it beconfidered, thatdrawing isusually diſtinguiſhed into physical and moral. The former is, either by co-action, force, and compulſion: or, by a ſweet, congruous efficacyupon the will. As toviolence and compulfion, itis none ofGod's way and method, itbeingboth against the nature ofthe will ofman, whichcannotbe forced, and against the will of Jefus Chriſt, who loves to reign over a freeand willing people, Pfal. cx. 5. "Thy people ſhallbe willing in " the day of thy power."

Or, as that word may be rendered, they ſhall be voluntarineſſes, as willingaswillingneſsitfelf.

Itis not thenby a forcible co-action, but in a moral way ofperſuaſion, that God the Fatherdraws men toJeſus Chriſt : He draws with the bands ofa man, as they are called, Hof. xi. 14.

(i. e.) in away ofrational conviction of the mind and confcience, and effectual perfuafionofthe will.

But yet by moral perfuafion, we must not underſtand a ſimple andbare propoſal, or tender ofChriſt and grace, leaving it ſtill at the finner's choice,whether he willcomply with itor no.

For though Goddoes notforcethe will contrary to its nature, yet there is a real internal efficacy implied in thisdraw- #Wedo not fee God preaching, writing, and teaching, yetwe believeas ifwe saw thus; for all truth hath a power of inclining the mind to affent; the greater truth , the greater power, and the greateſt truth, thegreatest power ofall; Butwhy thendo not all believe thegoſpel ? I anſwer, becauſe all are are not drawnbyGod, Bape tist Mantuanus depatientia, lib. 3. cap.2,

SERM. IV.

The Method ofGrace.

ing, or an immediate operation of the Spirit upon the heart and will, which, in a way congruous and ſuitable to its nature, takes away the rebellionand reluctance ofit, and ofunwilling, makes it willing to come to Chriſt.

And, in this refpect, we owna phyſical, as well as moral influence of the Spirit in this work; andto theſcripture,expreffes it, Eph. i. 19, 20. "That " we mayknowwhat is the exceedinggreatness ofhis powerto- " ward us whobelieve, according to theworking ofhis mighty

" power, whichhe wrought inChriſt,whenheraised him from " the dead."

Here is much more than anaked propoſal made to the will; there isa power as well asa tender; greatness of power; and yet more, the exceedinggreatness ofhis power ; and this power hath an actual efficacy ascribed to it, he works upon our hearts and wills, according to the working of his mighty power, which hewrought in Christ, when he raisedhim from thedead.

Thus he fulfils in us allthe good pleaſure of his will, and the work offaith with power, 2 Theff. i. 11.

And this is that which the ſchools callgratia efficax, effectu al grace; and others victrix delectatio, an overcoming,conquering delight † : Thus the work is carried onwith a moſt efficacious ſweetneſs.

So that the libertyof thewill isnot infringed, whilst the obſtinacy ofthe will is effectually fubdued and overruled.

For want ofthis, there are ſo many almost Christians int theworld ; hence are all thoſe vaniſhing and imperfect works which cometonothing, called in ſcripture, a morning cloud, an early dew.

Had this mighty power gone forthwith theword, theyhad nevervaniſhed or periſhed like embryo's as theydo. So then,Goddraws notonly ina moralway,by propoſinga fuitable object to the will, but alſo in aphysical way, or by immediatepowerful influence uponthe will; not infringing the liber. tyof it, but yet infallibly and effectually perfuading it to come toChrift.

Secondly, Next letus confider the marvellous wayand manher, in which the Lorddraws the fouls ofpoor finners toJefus

Chriſt, and you willfindhedoth it, 4. Effectually, and 5. Finally.

First, This bleſſedwork is carried on by theSpiritgradually ; bringing the foul ſtepby step, inthedue method and order of the goſpel to Chriſt; illumination, conviction, compunction, prepare thewaytoChrift ; andthen faith unites the foul tohim :

1. Gradually, 2. Congruously, 3. Powerfully, †Acertainheavenlyſweetness.

Jansenius Aug. lib. cap.

The Method of Grace.

SERM. IVA

Without humiliation, there can be no faith, Matth. xxi. 32.

" Ye repented not, that ye might believe."

It is the burdenſome ſenſe of fin, thatbrings the foul to Chrift for reſt, Matth. xi. 28. " Come unto me, allye that are weary and heavy laden."

But without conviction there can be no compunction ; no humiliation ; he that is not convinced of his fin and miſery, never bewails it, nor mourns for it : Never was there one tear oftrue repentance feen todrop from the eye of an unconvinced finner.

And without illumination, there canbe no conviction ; for what is conviction, but the application of the light which is in the underſtanding, or mind of a man, to his heart and conſcience ? Acts, ii. 37.

In this order therefore, the Spirit (ordinarily) draws fouls to Chriſt, he ſhines into their minds by illumination ; applies that light to their confciences by effectual conviction ; breaks and wounds their hearts for fin in compunction; and then moves the will to embrace and cloſe with Chriſt, in the way of faith, for life and falvation.

Theſe ſeveral ſteps are more diſtinctly discerned in ſome Chriſtians than inothers ; they are more clearly to be ſeen in the adult convert, than in thoſe that were drawn to Chriſt in their youth ; in ſuch as were drawn to him out of a ftate of prophaneneſs, than inthoſe that had the advantage of a pious education ; but in this order, the work is carried on, ordinarily, in all; however it differ in point ofclearneſsin the one, and in the other.

Secondly, Hedraws finners to Chriſt congruously, and very agreeably to the nature and way of man, fo he ſpeaks, Hof. xi.

" I drew them with the * cords ofa man, with bands of " love:" Not as beaſts are drawn ; but as menare inclined, and wroughttocompliance,byrational conviction oftheirjudgments, and powerful perfuafion of their wills; the minds of finners are naturally blinded by ignorance, 2 Cor. iv. 3, 4. And their affections bewitched to their lufts, Gal. iii. 4. and whilst it is thus, no arguments or entreaties can poſſibly prevail, tobring them offfrom the ways offin to Chrift.

The way therefore which the Lord takes to win and draw them to Chrift, is by rectifying their falſe apprehenfions, and ſhewing them infinitely more good in Chriſt, than in the creature, and in their lufts ; yea, by fatisfying their underſtandings, that there is goodneſs enough in Jeſus Chrift, to whom he is drawing them.

* Funibus hominum (ie.) humanis : non quibus trahi ac de ducifolent boves.

SERM. IV.

The Method of Grace.

First, Enough to out-bid all temporal-good, which is to be denied for his fake.

Secondly, Enough to preponderate all temporal-evils, which are to be fuffered for his fake.

First, That there is moregood in Chriſt than in all temporal goodthings, which we are todeny, or forſake, upon his account.

This being once clearly, and convincingly diſcovered to the underſtanding, the will is, thereby, prepared to quit all that whichentangles, andwith-holds itfrom coming to Chrift : there isnoman that loves money ſo much, but he will willingly part with it, for that which is more worth to him, than the ſumhe partswith topurchaſe it : Matth. xiii . 45, 46. " The kingdom

" ofheaven is like to a merchant-man, ſeeking goodly pearls, " whowhen he hath found one pearl ofgreat price, goeth and " felleth all that he hath andbuyeth it."

Such an invaluable pearl is Jeſus Chriſt ; infinitely more worth than all that a poor finner hath to part with for him ; and is a more real good than the creature.

Theſe are but vain ſhadows ; Prov. xxiii. 5. Chriſt is a folid, ſubſtantial good : yea, he is, andby conviction appears tobe amore ſuitable good than the creature : The world cannot juſtify, and ſave, but Chrift can .

Chriſt is a more neceſſarygood than the creature, which is only for our temporal conveniency, but he is of eternal neceffity. He is a more durable good thanany creature-comfort is, or can be: " The faſhionof thisworld paſſeth away,"

1 Cor. vii. 13. But durable riches and righteouſneſs are inhim, Prov. viii. 17. Thus Chriſt appears in the day of conviction, infinitely more excellent than the world ; he out-bids all the offers that the world can make; and this greatly forwards the work of drawing a foul toJeſus Chriſt .

Secondly, And (then to remove every thing out ofthe way to Chrift)Goddiſcovers to the foulenoughinhimtopreponderate, andmuch more than will recompenſe allthe evils and fufferings it can endure for his fake.

It is true, they that cloſe with Chrſt, cloſe with his croſs alfo: they must expect to ſave no more but theirfouls by him.

Hetells us whatwe must truſt to, Luke xiv. 26, 27. " Ifany " man come to me, and hate not his Father and mother, and " wife and children, and brethren and ſiſters ; yea, and his own life alſo, he cannot be my difciple: And whosoever

" doth not bear his croſs, and comeafter me, cannot be mydif- " ciple."

To readfuch a text as this, with fuch a comment upon it,as VOL. II.

The Method ofGrace.

SERM. IV.

ſatanand our fleſh can make; is enough to fright aMan from Chriſt for ever : Nor is it poſſible, by all the arguments in the world, to draw any foul to Chriſt upon fuch terms as theſe, till the Lord convince it, that there is enough, and muchmore than enough inJeſus Chritt to recompenſe all theſe fufferings, and loffes, we endure for him.

But when the foul is fatisfied, that theſe ſufferings are but external, upon the vile body, but that the benefit which comes by Chrift is internal, in a man's own soul; theſe afflictions are but temporal, Rom. viii. 18. But Chrift and his benefits are eter

nal: This must needs prevail with the will to come over to Chrift; notwithstanding all the evils of ſuffering that accompany him, when the reality of all this is discovered by the Lord, and the power ofGod goes alongwith theſe diſcoveries.

Thus the Lorddraws us in our own way, by rational convicti onsofthe underſtanding, andallurementsof the will.

And it is poffible this maybe the reason whyſome poor fouls mif-judge the workings ofthe Spirit ofGod upon themselves, thinkingthey neverhad that wonderful and mighty power of Godinconverfion, actingupon theirhearts, becauſethey findall that isdoneupon their hearts that way, isdone in theordinary courſeand method ofnature : Theyconfider, compare, are con vinced, and then refolve tochoose Chriſt and his ways ; whereas they expect to feel fome ſtrange operations, that thall have the viſible characters ofthe immediate power ofGod uponthem, andfuch a power they might difcern, ifthey would confider it as working inthis wayand method: But they cannotdiftinguiſhGod's acts from their own, and that puzzles them.

Thirdly, The drawings of the Father are very powerful.

" The arın of the Lordis revealed in this work," Ifa. liii. 1.

It was a powerful word indeed, that made the light at firſt thine out ofdarkneſs, and noleſs power is required to make it thine into our hearts, 2 Cor. v. 14. That day in which the foul is made willing tocome to Chriſt, is called " the day of " his power," Pfal. cx. 3.

The fcripture expreſſeth the work ofconverfion, by a threefold metaphor, viz.

That of a refurrection from the dead, Rom. vi. 4.

Thatof creation, Eph. ii. 10. And That of victory or conquest, 2 Cor.x. 4, 5. All theſe ſet forth the infinite power ofGod in this work ; for no less than almighty Power is required toeach ofthem; andifyou ftrictly examine the diftinct notions, you shall findthe power ofGod more and more illuſtriouſly diſplayed in each ofthem.

To raiſe the dead, isthe effect ofalmightyPower; but then

SERM. IV.

The Method of Grace.

the refurrection ſuppoſeth pre exiftent matter.

In the work of creation, there is no pre-exiſtent matter; butthenthere is no oppoſition : That which is not, rebels not against the power whichgives itbeing. But victory and conquest ſuppoſes oppofi tion, allthe power of corrupt nature armingitſelf, and fighting againstGod; butyet not able to fruſtratehis deſign.

Letthefoulwhom the Father draws, ſtruggle, and reluctate asmuch as itcan, it ſhallcome, yea, and come willinglytoo, when thedrawing power ofGod is upon it †. O the ſelf-conAicts, the contrary reſolves, with which the soul finds itſelfdiftracted, and rent aſunder ! The hopes, and fears; the encouragements, anddiſcouragements; they will, and they will not: but victorious grace conquers all oppoſition at last. We find

L an excellent example of this inbleſſed +Augustin, who ſpeaks ofthis very work, thedrawing ofhis foul to Chrift, and how he felt in that day two wills in himself, " one old, the other

" new; one carnal, the other ſpiritual; and how in theſe their contrary motions, and conflicts, he was torn aſunder in his

" own thoughts and reſolutions, ſuffering that unwillingly, " which hedid willingly." And certainly, ifwe conſiderhow deep the foul is rooted, bynatural inclination, and long continuedcustom, in fin, how extremely averſe itis to theways of trict godliness, and mortification ; how Satan, that invidious enemy, that ſtrong manarmed, fortifies the foul todefendhis poffeffion, against Chriſt, and intrenches himselfin the underſtanding, will, and affections, bydeep-rooted prejudices against Chrift and holiness, it is awonder of wonders, to ſee a foul quitting all itsbeloved lufts, and Aeſhly intereſts and endearments, andcoming willingly under Chriſt's yoke.

Fourthly, The drawings of God are very effectual : Thereisindeedacommon and ineffectualwork upon hypocrites, and apoſtates, called inſcripture a " morning cloud, an earlydew,"

Hof. vi. 4.

Theſe may believe for a time, and fall away ar laſt, Luke viii. 13.

Their wills may be half won, theymay †A ſweet moving from the word, and a powerful drawing on God's part.

For there is a certain kind of voluntary neceſſity.

Moulin Amut . Armin .

$ Ita duae voluntates meae, una vetus, alia vetus, alia nova, illa carnalis illafpiritualis confligebant interfe, atque difcordando dissipabant animam meam----ibi enim magisjam non ego, quia, ex magna parteidpatiebar invitus, quodfaciebam volens. Aug. confef. lib. 8. sap. 5.

The Method ofGrace.

SERM. IV.

bedrawnhalfway to Chrift, and return again. Soitwas with Agrippa, Acts xxvi. 28. εν ολιγω με πειθεις , within a very little, thou perfuadeſt me to be a Chriſtian: ButinGod's elected ones, it is effectual : * Their wills are not only almoſt, but altogether perfuaded to embrace Chriſt, and quit the ways of fin, how pleasant, gainful, and dear ſoever they have been to them.

The Lordnotonlydraws, but draws home thoſe ſouls toChriſt, John vi . 37." Allthat the Father hath given me, ſhallcome

" to me."

It is confefſed, that in drawing home of the very elect to Chriſt, there maybe, and frequently are, many pauſes, ſtands, and demurs ; they have convictions, affections, and reſolutions ſtirring in them, which, like early bloſſoms, ſeem to be nipt anddieawayagain.

There is frequently, (inyoungones eſpecially), an hopeful appearance of grace; they make confcience of avoiding fins, and performing duties : they have ſometimes great awakenings under the word, they are obſerved to retire for meditationand prayer; anddelight tobeinthe company of Chriſtians: and after all this, youthful luſts and vanities are found to ſtifle and choak theſe hopeful beginnings, and the work ſeems to ſtand, (it maybe ſomeyears), ata pauſe; however, at laſt, the Lord makes it victorious over all oppoſition, and fets it home with powerupon their hearts.

Fifthly, To conclude, thoſe whom the Father draws to Chriſt, he draws them finally and for ever. " Thegifts and calling ofGod are without repentance," Rom. xi. 29.: they are fo, as toGod the giver; he never repents that he hath called his people into the fellowship ofhis Son Chriſt Jefus : and they are ſo on the believer's part; he is never forry, whatever he afterwards meets with, thathe iscome to Chrift.

There is a time when Chriftians are drawn to Chriſt, but there ſhall never be a time in which they ſhall bedrawn away from Chriſt, John x. 29. There is no plucking them out of the Father's hand.

Itwas common to a proverb, in the primitive times, when they would expreſs an impoſſibility, to ſay,

" You may as ſoon draw a Chriſtian from Chrift, as do it."

When Chriſt aſked that queſtion of the diſciples, " Will ye " alſo go away ? Lord, (faid Peter, inthe name ofthem all),

" towhom ſhall we go ? Thou hast the words ofeternal life,"

* Suafion is the act of one uſing endeavours; perfuafion the act ofan efficientcauſe. Heuſes fuafion, who gives advice; perfuafion isthe deed ofhimwho determines aman towhat he pleaſes. Eraf mus.

SERM. IV.

The Method of Grace.

John vi. 68.

They are thus drawn, do with full-purpoſe of heart, cleave unto the Lord. And thus of the manner and quality of effectual drawing.

Thirdly, In the laſt place, I am to evince the impoſſibility of coming to Chriſt without the Father's drawings : and this will evidently appearupon the confideration oftheſe two particulars.

First, The difficulty of this work is above all the power of nature to overcome .

Secondly, That little power and ability that nature hath, it will never employ to ſuch a purpoſe as this ; till the drawing power ofGod be upon the willofa finner.

First, If allthe power of nature were employed in this deſign, yet ſuch are the difficulties of this work, that it furmounts all the abilities of nature.

This the ſcripture very plainly affirms, Eph. ii. 8. " By grace are ye ſaved through faith, and " that not of yourſelves, it is the gift ofGod." To think of Chriſt is easy, but tocometo Chriſt, is, tonature, impoſſible :

Tofend forth coldand ineffectual wishes to Chriſt we may, but tobring Chriſt and the foul together, requires the almighty

-power of God, Eph. i. 19.

The grace of faith bywhich we come to Chriſt, is as much the free gift ofGod, as Chriſt himſelf,who is the object of faith, Phil. i. 29. " To you it is free- " lygiven to believe." And this willeaſily appear to your underſtandings, ifyoudobut conſider

The {Act, and ofthis work offaith, or coming toChriſt, Enemies } First, Confider the ſubject of faith in which it is wrought ; or what it is that isdrawn to Chriſt : It is theheart ofa finner which is naturallyas indiſpoſed for this work, as the wood which Elijah laid in order upon the altar, was to catch fire, when he had poured ſo much water upon it, asdid not only wet the wood, but alſo filled up the trench round about it, I Kings xviii. 33. For it is naturally a dark, blind, and ignorant, heart, Job. xi . 12. Andfuch an heart can never believe, till he that commanded the light to ſhine out ofdarkneſs do ſhine into it, 2 Cor. v. 14.

Nor will it avail anything to ſay, though man beborn indark neſsand ignorance, yet afterwards he may acquire knowledge inthe uſe ofmeans, as we ſee many natural men do to a very high degree: For this is not that light that brings the foul to Chriſt, yea, this natural, unſanctified lightblindsthe foul, and !

SERM. IV.

The Method of Grace. prejudices itmore against Chriſt than ever itwas before, 1 Cor, i. 21, 26.

As it isa blind ignorant heart, ſoitis a ſelfiſh heartby na ture: Allitsdeſigns andaims terminate in ſelf: this is the cen ter and weight of the foul; no righteouſneſs but its own is fought after, that, or none, Rom. x. 3. Now, for a foul to renounce and deny ſelf, in all its forms, modes, and intereſls, as every onedoth thatcometh to Chrift; to diſclaim anddeny natural, moral, and religious felf, andcome toChrift, as a poor, miferable,wretched,empty creature; tolive upon hisrighteoufneſs forever, is asſupernaturaland wonderful, asto fee thethills and mountains ſtart from their baſes and centres, and fly like wandering atoms in the air.

Nay, this heart which is to come to Chriſt, isnotonlydark andſelfiſh, but full of pride. O it is a deſperate proudheart bynature, it cannot ſubmit to come to Chriſt, as Benhadad's ſervantscame tothekingof Ifrael, withſackcloth on their loins, andropesupon theirheads. To take guilt, ſhame, and confufionof face to ourſelves, and acknowledge the righteoufnels of God in our eternal damnation ; tocome to Chriſt naked, and empty, as one thatjuſtifies the ungodly : I ſay, nature left to itſelf, would asfoonbedamnedas do this: the proudheart can never come to this, tillthe Lord have humbledand broken it by hispower.

Secondly, Let us take the act offaith intoconfideration alfo, as it is here deſcribedby the foul's coming to Jeſus Chriſt ; and youwill find a neceſſity of the Father's drawings; for this evi dentlyimplies, thatwhich is against the ſtream andcurrent of & corrupt nature, and thatwhich is above the ſphere and capacity ofthe moſt refined and accomplimed nature.

First, It is against the ſtream and current ofour corruptnature tocome to Chriſt.

For let us but confider the term from which the foul departs, when it comes to Chriſt.

In that day it leaves all its lufts, and ways offin, how pleasant, ſweet, and profitable foever they have been unto it, Iſa. Iv. 7. "Let the " wicked forſake hisway, andthe unrighteousmanhis thoughts,

" and lethim returnunto the Lord:" Wayand thoughts, i. e. both the practice ofanddelighthe had in ſin, muſtbe forſaken, and the outward and inward man must be cleanſed from it.

Now there are in theboſoms ofunregenerate men fuch darling Juſts, that havegiven them ſo much practical and ſpeculative pleafure, which have brought ſo much profit to them ; which havebeenbornandbred up with them; andwhich, upon all theſe accounts, are endeared to their fouls to thatdegree, that

SERM. IV.

The Method ofGrace. it is eafier for them todie, than toforſake them: yea, nothing ismorecommon among fuch men,than to venture eternaldamnation, rather than fuffer a ſeparation from their fins.

Andwhich is yet more difficultincoming toChrift, the foul forſakes not only its finful felf, but its righteous ſfelf: i. e. not onlyits worſt ſins, butitsbeſtperformances, accomplishments, and excellencies. Nowthis is one of the greateſt ſtraits that nature canbe put to: Righteouſneſs,by works,was the drft liquorthatever was put into the veffel, and it ſtill retains the tangand favour ofit, and will totheendoftheworld, Rom. x.

3. "For they being ignorant ofGod's righteouſneſs, and going " about to establiſh their own righteouſneſs,have not ſubmit- " ted themselvesunto the righteoudness ofGod." εκ υπετάγησαν, theyhave not fubmitted: To comenaked andempty toChriſt, and receive all fromhim as a free-gift, is, toproud corruptna. ture, the greatest abaſement and fubmiffion in the world.

Let the goſpel furnish itstable with the richest and coſtlieſt dainties that ever theblood of Chrift purchased,ſuchisthepride ofnature, that itdiſdains to taſte them, except itmay alſo pay for the fame.

Ifthe old hivebe removed from theplacewhere itwaswont to ſtand, the bees will comehome tothe old place, yea, andmany ofthemyou ſhall find willdie there, rather than goto the hive, though it ſtand ina farbetterplace than itdid before.

Juſt ſo ſtands the cafe with men.

The hive is removed, i. e. we are nomore to expect righteouſneſs asAdam did, by obeying and working, butby believing andcoming toChriſt ; butnaturehadas lievebe damnedasdothis: Itſtillgoes about to eſtabliſh its own rigteouſneſs.

Virtues, duties, and moral excellencies, theſe are the ornaments ofnature; here isnature ſetoff inits ſumptuous attire, and rich embellishments, and now to renounce it, disclaim and contemn it, as droſs anddung, incomparison ofChrift, as be. lieversdo, Phil. iii. 8. This, I ſay, is against the grain ofnature.

Wereckon it the ſtrange effect offelf-denial inMahomet the Great *, whobeing fo enamoured with his beautiful Irene, wouldbe perfuaded, upon reaſons of ſtate, with his own hand to ſtrike offher head; and that, evenwhen the appeared in all herrichornaments beforehim, rather like ſuch agoddeſs, as the poets intheirextaſies uſe tofeign, thanamortalcreature. And yetcertainly this is nothingtothat ſelf-denial which is exerciſed in ourcoming to Chrift.

Secondly,Aud ifwe look tothe other term towhich the foul i * Knolles Hiſtory ofthe Turks.

The Method of Grace.

SERM. IV.

moves, we shall find it acting as much above the ſphere and ability ofimproved nature, as here it acts and moves against the ſtream and current ofcorrupted nature : forhow wonderful and fupernatural an adventure is that, which the foul makes inthe day that it comes to Jeſus Chriſt .

Surely, foranypoor foul to venture itſelffor ever upon Jeſus Chrift, whom it never faw, nay, upon Chriſt, whoſe very exiſtence, its own unbelief calls in queſtion whether he be or no : and thatwhenitis evenweigheddown to the dust, with theburdenſome ſenſe ofits own vileneſs and total unworthiness, feelingnothing in itſelfbut finand miſery, the workings ofdeath and fears ofwrath : to go to Chriſt, of whoſe pardoning grace andmercy itneverhadany the leaſt experience,nor can find any groundofhope in itſelf that it ſhallbe accepted; this is as much above the power of nature, as it is for a ſtone to rife fromthe earth, and fix itſelfamong the ſtars.

Well might the apostle a. ſcribe it to that almighty Power which raiſedup Chrift from the dead, Eph. i. 19, 20.

Ifthe Lorddraw not the foul, and that omnipotently, itcan nevercome from itſelf to Chriſt.

Andyet farther, Thirdly, The natural impoſſibility of coming to Chriſt, will more clearlyappear, ifwe conſider the enemies to faith ; orwhat blocks are rolledby Satan and his inſtruments, into the way to Chrift : to mention, inthis place,no more but our own carnal reaſon, as itis armed and managed by thefubtilty of Satan, what awonder is it that any foul ſhould come to Chrift ?

Theſe are the ſtrongholds,(mentioned 2 Cor.x. 4 ) out of which thoſe objections, fears, and diſcouragements fally, by which the foul is fiercely affaulted intheway to Chriſt.

Wiltthou forſake allthy pleaſures, merry company, and ſenſible comforts, to livea ſad, retired, penſive life ? Wilt thou beggarand undo thyself, letgo allthycomforts inhand, for anhope ofthat whichthine eyes never saw, nor haft thou any certainty that it is any morethan afancy ? Wilt thou that haft lived in reputationand credit all thy life, now become the ſcorn and contempt ofthe world ? Thinkeſt thou thyself able to livefuch a ſtrict, ſevere, mortified, and ſelf-denyinga life, as the word of Godrequires ? And what ifperſecution ſhould arife, (as thou mayeſt expect it will),canstthou forſake father and mother, wifeandchildren,yea, andgive up thine own lifetoo, toa cruel and bloody death ! be adviſed better, before thou refolve in ſo. important a matter. What thinkeſt thou ofthy forefathers, that livedanddied in that way thou art now living? Art thou wiſer than they ? Donot the generalityofmenwalk in the fame

SERM. IV.

The Method of Grace. paths thouhast hitherto walked in ? Ifthis way lead tohell, as thou feareft it may, think then how many millions ofmen muſt periſh as well as thyself; and is ſuch a ſuppoſition conſiſtent with the gracious and merciful nature of God ? Beſides, think what fort of people thoſe are, untowhom thou art about to join thyſelfin this new way ? Are therenot to be found amongthem manythings todiſcouragethee, and cool thy zeal ? They are generallyof the lower andbaſer fort ofmen, poor anddefpicable :

Seeft thou not, though their profeſſionbe holy, how earthly, carnal, proud, factious, and hypocritical, manyofthem are found tobe! And doubtless, the reſt are likethem, though their hypocrify be not yet diſcovered.

Owhat ſtands anddemurs ? what hesitations and doubts, is the foul clogged with inits way to Chriſt ! But yet none of theſe can withhold and detain the foul, when the Father draws ;

Greater, then, is he that is in us, thanhe that is in the world.

And thus you fee the nature, manner, and efficacy of divine drawings, and how impoſſible it is for anyfoul to cometo Chrift without them.

The inferences and improvements ofthe point follow.

Infer. 1. How deeply and thoroughly is the nature ofman corrupted, and what an enemy is every man to his own happiness, that he must be drawn to it ? John v . 40. " You will not come unto me, that ye might have life."

Life is defireable in every man's eyes, and eternal is the moſt excellent life; yet, inthis, the world is rather agreed to die and periſh for ever, than come to Chriſt for life. Had Chriſt told us of fields and vineyards, ſheep and oxen, gold and filver, honours and fenfual pleaſures, who would not have come tohim for theſe ? But to tell of mortification, ſelf-denial, ſtrictness of life, andfufferings for hisfake, and all this for an happineſs to be enjoyed in the world to come, nature will neverlike fuch a propofitionas this.

You fee where it ſticks, not in a ſimple inability to believe, butinan inability complicated with enmity; they neither can come, nor will come to Chriſt : It is true, all that do come to Chriſt, comewillingly; but thanks be to the grace ofGod, that hathfreed and perfuaded the will, elſe they had neverbeen willing tocome : Who ever found his own heart firſt ſtir andmove towards Chrift ? How long may we wait and expect, beforewe ſhall feel our hearts naturally burn with defires after, and love to Jefus Chriſt ?

This averſion ofthe will and affections fromGod, is one of VOL. II.

The Method of Grace.

SERM. IV.

the mainroots oforiginal fin. No argument can prevail to bring the foul to Chrift, till this be mattered and overpowered by the Father's drawing. In our motions to fin, we need re training, but in all our motions to Chrift, we as much need drawing.

He that comes to heaven may fay, Lord, if I hadhad my own way and will, Ihad never come here; ifthou hadſt not drawn me, I should never have come to thee. O the riches of the grace ofGod! Oh unparalleled mercy andgoodness ! not only to prepare prep fuch a glory as this for an unworthy foul, but to put forth the exceeding greatness of thy power, afterwards / to draw an unwilling foul to the enjoyment of it.

Infer. 2. What enemies are they to God, and the fouls ofmen, that do all they can to difcourage and hinder the conversion of men to Christ ? God draws forward, and theſe do all that in them lies to draw backward, (i. e.) to prejudice and discourage themfrom coming to Jesus Chrift in the way offaith : this isa direct oppofition to God, and a plain confederacy with the devil.

O, how many havebeen thus diſcouraged in their way to Chrift, by their carnal relations, I cannot ſay friends ! Their greateft enemies have been the men oftheir own house.

Thefe have pleaded (as ifthe devil had hired and fee'd them) againft : the everlafting welfare of their own fleſh. O cruel parents, brethren, and fifters, thatjeer, frown, and threaten, where they ſhould encourage, affift, and rejoice ! Such parents are thedevil's children.

Satan chuſes ſuch inftruments as you are, above allothers, for this work : he knows what influence and autho- 'rity youhave upon them, and over them ; and what fear, love, and dependance, they have for you, and upon you; ſo that none in allthe world are like to managethe deſign oftheir damnation fo effectually, as you are like to do.

Will you neither come to Chrift yourſelves, nor fuffer your dear relations thatwould? Had you rather find them in the alehoufe, than in the cloſet ? Did you inftrumentally give them their being, and willyoube the inftruments of ruining for ever thoſe beings they had from you ? Did you ſo earnestly defire children, fo tenderly nurſe and provide for them; take fuch delight in them ; and, after all this, dowhat in you lies to damn and destroy them; If theſe lines ſhall fall into any fuch hands,

O thatGod would fet home the conviction, and ferfe of this horrid evil upon their hearts.

And no leſs guilty of this fin are ſcandalous and loofe profeffors, who ſerve to furnish the devil with the greatest arguments he hath to diſſuade men from coming to Chriſt : it is your loofunefs, andhypocrify,bywhich he hopes to ſcare others

SERM. IV.

The Method ofGrace. fromChriſt.

It is ſaid, Cant. ii. 7. " I charge you by the rots " and hinds of the field, that ye ftir not up, nor awake my be .

" loved till he pleaſe."

Roes and hinds, like young converts and comers towards Chrift, are ſhy and timerous creatures, that ſtart at the leaſt found, or yelp of adog, and fly away.

Take heed what you doin this caſe, left you go down to hell under the guilt of damning more fouls than your own .

Infer. 3. Learn hence, the true ground and reason of those trange, amazing, andfupernatural effects, that you behold, and fo admire in the world, as often as youfeefinnersforfaking their pleasant, profitable corruptions, and companions, and embracing theways ofChrist, godliness, and mortification .

It is faid, 1 Pet. iv. 4.

They think it ſtrange, that you run not with them into the ſame exceſs ofriot ;" The word is, εν ὦξενίζονται ,they ſtand at a gaze, as the hen thathath hatchpartridge eggs doth, when the fees them take the wing and fly away from her.

Beloved, it is the world's wonder to ſee their companions in fin forſake them; thoſe that were once as prophane, and vain as themſelves, it may be more, to forſake their ſociety, retire into their cloſets, mourn for fin, ſpend theirtime in meditation and prayer, embrace the ſevereſt duties, and content to run the greatest hazard in the world for Chriſt; but they fee not that almighty power that draws them, which is too ftrong for all the finful ties and engagements inthe world to withhold and detainthem.

A manwould have wondered toſee Eliſha leave the oxen, and run after Elijah, ſaying, Let me go, I pray thee, and kiís my father and mother, and then I will follow thee ;" when

Elijah had faid nothing to perfuade him to follow him, only, as he paffed by him, he caſt his mantle on him,

1 Kings x. 19, 20.

Surely that foul whom God draws, must needs leave all and follow Chriſt, for the power of God reſteth on it. All carnal tiesand engagements to fin, break and give way, when the Father draws the foul to Chrift in the day ofhis power.

Infer. 4. Is this thefirstspring ofspiritualmotion after Chrift ?

Learn thenfrom bence, how it comes to pass that fomany excellentfermons, andpowerfulperfuafions are ineffectual, and cannot draw andwin onefoul to Christ.

Surely it is because minifters drawatone ; andthe specialfavingpower ofGodgues notforth, at all times alike, with their endeavours .

Paul was a chofen veſſel, filled with agreater meaſure ofgifts Aaz

The Method of Grace.

SERM . IV.

andgracesby the Spirit, than any that wentbeforehim, or followed after him; and, as his talents, ſo his diligence in improving them, was beyond any recorded example we read of a. mongst men ; " He rather flew like a ſeraphim, than travelled

" upon his maſter's errand aboutthe world*."

Apollos was an eloquent preacher, and mighty in the ſcriptures, yet Paul is nothing, and Apollos nothng ; but God that gives the increaſe,"

I Cor. iii . 7. We are too apt toadmire men, yea, andthe beſt arebut too apt to go forth in the ſtrength of their own parts and preparations; but God ſecures his own glory, andmagnifies his own power, frequently, in giving ſucceſs to weaker endeavours, and men of lower abilities, when he withholds it from men of more raiſed, refined, and excellent gifts and abilities.

It is our great honour, who are the miniſters ofthe gospel, thatwe are συνέγροι, workers together with God, I Cor. iii. 9. in his ſtrengthwe can prevail ; "the weapons ofour warfare are

" mighty through God," 2 Cor. x. 4.

But if his prefence, bleſſing, and aſſiſtance, be not with us, we are nothing, we can donothing.

Ifwe prepare diligently, pray heartily, preach zealoufly, and our hearers go as they came, without any ſpiritual effects and fruits ofour labours, what ſhall we ſay, but as Martha faid to Chrift, " Lord, ifthou hadſt been here, my brother had not " died :" Had the Spirit ofGod gone forth with his eſpecial efficacy andbleſſing, with this prayer, or that fermon, theſe fouls had not departed dead, and ſenſeleſs from under it.

Infer. 5. Doth all fuccefs and efficacy depend upon the Father's drawings ?

Let none then defpair of their unregenerate, and carnal relations, overwhoſe obstinacy they do, andhave cauſe to mourn .

What, if they have been as many years under the preaching ofthegospel, as the poor man layat the pool ofBethesda, and hitherto tono purpoſe ? Atime may come at laſt, (as it did for him) when the Spirit of God may move upon the waters ; I mean put a quickening and converting power intothe means, andthen the defire ofyour fouls forthem ſhallbe fulfilled.

It may be, you have poured out many prayers, and tears to the Lord for them ; you have cried for them as Abraham for hisfon, " O that lihmael might livebefore thee ! " O that this poorhusband, wife, child, brother, or fifter, might live in thy fight ; and ſtillyou fee them continue carnal, dead, and ſenſe

Chryfoft.

SERM . IV.

The Method of Grace.

leſs : Well, but yet give not upyourhopes, nor ceaſe your pious endeavours, the time maycome when the Father may draw as well as you, and thenyou ſhall ſee themquit all, and come to Chriſt ; and nothing ſhall binderthem. They are now drawn away of their own lufts ; they are easily drawn away by their ſinful companions ; but when God draws, none of theſe ſhall withdraw them from the Lord Jeſus, What is their ignorance, obftinacy, and hardness ofheart, before that mighty power that ſubdues all things to itſelf ? Go therefore to the Lord, byprayer, for them, and ſay, Lord, I have laboured for my poor relations invain, I have ſpentmy exhortations to little purpoſe ; thework is too difficult for me, can I carry it no farther, but thou canft: O let thy power go forth ; they ſhall be willing dayof thy power.

Infer 6. Ifnone can come to Christ, except the Father draw them, then furely none can be drawn from Chrift except the Father leave them : That power which at first drew them to Christ, can fecure and establish them in Christ to the end, John

Χ. 20. " My Father which gave them me is greater than " all, andnoman is able to pluck them out of my Father's

"hand."

When the power ofGod at firſt draws us out of our natural ſtate to Chrift, it finds us not only impotent, but obstinate, not onlyunable, but unwilling tocome; andyet this powerofGod prevails againſt all oppofition : How much more is itable topreſerve and ſecure us, when his fear is put into our inward parts, ſothatwedare not depart, we have nowill todepart from him ?

Wellthen, if the world fay, I will ensnarethee; If the devil ſay, I will deſtroy thee; if the fleſh ſay I will betray thee ; yet thou art ſecure and ſafe, as long asGodhath said," I will never leave

" theenor forſake thee," Heb. xiii. 5 .

Infer. 7. Let this engageyou to a constant attendance upon the ordinances ofGod, in which this drawingpower ofGodisfometimes put forth upon the hearts ofmen.

Beloved, there are certain ſeaſons inwhich the Lord comes nigh tomen in the ordinances and duties of his worſhip ; and weknow not at what time the Lord cometh forth by his Spirit upon this deſign: he many times comes in an hour when we think not ofhim ; " I am found ofthem that fought me not, "

Iſa. lxv. 1. It is good therefore, to be found in the way ofthe Spirit: Had that poor man, that lay ſo long at the pool of Bethesda, reaſoned thus with himself,So long have I lain here invainexpecting a cure, it is to no purpoſe to wait longer, and ſo had beenabſent atthatvery timewhenthe angel came down,

The Method ofGrace.

SERM .V. hehad, in all likelihood,carriedhis diſeaſe to thegrave withhim.

How doſt thou know but this veryfabbath, this fermon, this prayer, which thouhast noheart to attend, and are tempted to neglect, may be the ſeaſon, and inſtrument wherein, and by which, the Lord may do that for thy foul, which was never donebefore ?

Infer. 8. Toconclude, How are allthefaints engagedtoputforth all the power and ability they haveforGad, who hathputforth his infinite almighty power todraw them to Chrift !

Godhath done great things for your fouls; he hath drawn you out ofthe miferable ſtate of fin and wrath ; and thatwhen he letothers go, by nature as good as you, he hath drawn you into union with Chriſt, and communion with his glorious privi vileges.

Othatyou would henceforth employ all the poweryou have, forGod, in theduties ofobedience, and indrawing others to Chrift, as much as in you lies, and ſaycontinually with the Church, "Draw me, we will run after thee," Cant. i. 4.

Thanks be to Godfor Jesus Chrift .

5995959

SERMON V.

Opening the Work of the Spirit more particularly, by which the Soul is enabled to apply CHRIST.

Eph. ii. 1. Andyou hath he quickened who were dead in trefpaffes andfins.

IN the former fermons wehave feenourunionwithChriſt in the general nature ofit, and the means by which it iseffected, both external, by the preaching ofthe gofpel, and internal, bythe drawingof the Father.

We are now tobring our thoughts yet closer to this great mystery, and confider the bands, bywhich Chriſt and believers are knit together in a bleffed union .

And if we heedfully obſerve the ſcripture-expreffions, and ponder the nature of this union, we shall find there are two bands whichknit Chrift and the foul together, viz.

1. The Spirit on Chrift's part.

2. Faith on our part.

The Spirit on Chrift's part, quickening us with fpiritual life, whereby Chriſt firſt takes hold of us, and faith on our part, when thus quickened, whereby we take holdofChrift : Accor

SERM . V.

The Method of Grace. dingly, this union with the Lord Jeſus, is expreſſed in fcripture, ſometimes by one, and fometimes by the other of these means or bands, by which it is effected.

Chrift is fometimes faid to be in us ; fo Col i. 27. " Chriſt is inyou the hope of glory."

And Rom. viii. 10, " And if Chrift be in you, the body is deadbecauſe of fin."

And other times it is expreffed by the other band on our part, as 1 John v. 20. " We are in " him that is true, even inhis SonChriſt Jeſus."

And 2 Cor. v. 17. " Ifany man be in Chrift, he is a new creature.

The differencebetwixtboth theſe, is thus aptly expreſſed by alate author *.

" Chriſt is in beleivers by his Spirit, 1 John " iv. 13. The believer is in Chrift byfaith, John i. 12. Chrift

" is in the believer by inhabitation, Rom. iii. 17. The believer " is in Chriſt by implantation, Rom. vi. 35.

Chriſt is inthe " believer as the head is in the body, Col. i. 18.

As the root " inthe branches, John xv. 5.

Believers are in Chrift as the " members are in the head, Eph. i. 23.

Or as the branches " are in the root, John xv. 1, 7.

Chriſt in the believer, implieth life, and influence from Chriſt, Col. iii. 4.

The be- " liever, implieth communion, andfellowship with Chriſt, 1 Cor.

" i. 30.

When Chrift is ſaid tobe in the believer, we are to " underſtand it in reference to fanctification.

When thebe- " liever is faid to be in Chriſt, it is in order to juſtification ."

Thus we apprehend,being ourſelves firſt apprehended by Jefus Chrift, Phil. iii. 12.

We cannot take hold of Chrift, till firſt he take hold ofus ; no vital act of faith can be exerciſed tilla vital principle be firſt inſpired: Ofboth theſe bands ofunion we maut speak diſtinctly ; and firſt of " Chriſt quickening

" us by his Spirit, in order to our union with him," ofwhich wehave an account in the fcripture before us,

You hathhe " quickenedwho were dead in treſpaſſes and fius:" In which words we find theſe two things noted, viz .

1. The infufion ofa vital principle ofgrace.

2.The total indifpotedness of the fubject by nature.

First, The infufion of a vital principle ofgrace, You hath he quickened.

These words [hath he quickened] are a fupplement made to clear the ſenſe ofthe apostle, which elſe would have been more obfcure, by reaſon of that long parentheſis betwixt the first and fifth verſes, " for as the + learned obſerve

* Mount Piſgah . p. 22, 23.

+ Illudvuas regitur a συνεζωοποιησε, ν. 5. eft igitur hoc loco et byperbaton itfynchyſis et αποκοπη της περιοδε, que eſt ſpecies τοά

SERM . V.

The Method of Grace.

" thisword uses, you, isgoverned of the verb συνεζωοποιησε, hath " be quickened, ver. 5.

So that here the words are tranſpoſed " from theplain grammatical order, by reaſon ofthe interjec-

tion ofa long fentence, therefore, with good warrant our " tranflators have putthe verb into the firſt verſe, which is re-

peated ver. 5. and fokeeping faithfully to the ſcope, have ex- " cellently cleared the ſyntax and order of the words." Now this verb συνεζωοποιησε, hath he quickened, imports the firſt vital act of the SpiritofGod, or his firſt enlivening work upon the foul, in order to its union with Jeſus Chriſt: For look, as the blood of Chriſt is the fountain of all merit, ſo the ſpirit of Chrift is the fountain of all ſpiritual life: Anduntil he quicken us,(i. e.) infuſe the principle ofthe divine life into our fouls, we can put forth nohand, or vital act offaith, to lay hold upon Jeſus

Chrift.

This his quickening work, is therefore the firſt in order of nature to our union with Chriſt, and fundamental to all other acts ofgrace done, and performedby us, from our firſt cloſing with Chrift, throughout the whole courſe of our obedience : andthis quickeningact is ſaid,ver. 5. tobe together with Chrift :

Either noting (as ſome expound it) that it is the effect ofthe fame power by which Chriſt was raised from the dead, according to Eph . i. 19. or rather ,tobe quickened together with Chrift, notes thatnew ſpiritual lifewhich is infuſed into our deadfouls in the time of our union with Chriſt : " For it is Chriſt to " whom we are conjoined andunited in our regeneration, out of " whom, as a fountain, all ſpiritual benefits flow to us, among " which, this vivification or quickening is one, * and a moſt

" fweet and precious one."

Zanchy, Bodius, and manyothers will have this quickening to comprize, both our juftification and regeneration, and to ſtand oppofedboth to eternaland spiritual death, and it may well be allowed ; but it moſt properly imports ourregeneration, wherein the Spirit, in an ineffable and mysterious way, makes the foul to live to God, yea, to live the life ofGod, which foul was before dead in treſpaſſes andfins : In which words we have, Secondly, In the next place, the total indiſpoſedneſs ofthe νανταποδοτε, cujus quidem anomalie caufa eft επεμβολη interjectio fententiæ prolixioris.

Pifcator. Pool's Synop .

* Ex Chriſto conjuncto nobifcum, ut capite cum membris. profluunt in nos omnia beneficia, in quorum numero eft vivificatio

Kolloc. in Loc.

SERM . V.

The Method of Grace. ſubjects by nature : For, as it is well notedby a † learnedman,

" the apostledoth not ſay oftheſe Ephesians that they were half " dead, or fick, and infirm, but dead wholly; altogether dead,

" deſtitute of any faculty or ability, fo much as to think one " good thought, or perform one good act."

You were dead in reſpect of condemnation, being under the damning ſentence of the law, and you are dead in reſpect of the privation of ſpiritual life; deadin oppofition to juftification, anddead in oppofition to regeneration and ſanctification : And the fatal inſtrument by which their fouls died is here ſhewed them ; you were dead in, or by treſpaſſes andfins ; this was the ſword that killed your fouls, and cut them off from God.

Some do curiouſly diftinguish betwixt treſpaſſes and ſins, as if one pointed at original, the other at actual fins; but Iſuppoſe they are promifcuously used here, and ſerve to expreſs the cause of their ruin, or means of their ſpiritual death and deſtruction : this was their caſe when Chriſt came to quicken them, deadinfin, and being fo, they could not move themſelves towards union with Chriſt, but as they were moved by the quickening Spirit of God. Hence the obſervation willbe this, Doct. That those fouls which have union with Chrift, arequickened with a fupernatural principle oflife by the Spirit of God in order thereunto.

The Spirit of God is not only a living Spirit, formally confidered; but he is alſo the Spirit of life, effectively or cafually confidered : And without his breathing, or infufing life into our fouls, our union with Chriſt is impoſſible.

It is the obſervation of learned || Camero, " that there muſt " be an unition before there can be an union with Chriſt.

Uni- " tion is to be conceived efficiently as the work ofGod's Spirit, " joining the believer to Chriſt, and union is to be conceived

" formally, the joining itself of the perfons together ;" We cloſe with Chrift by faith, but that faith beinga vital act, pre-

Non vocat hiefemimortuosaut aegrotos ac infirmos, fedprorfus mortuos, omni facultate bene cogitandi aut agendi deftituti.

Rolloc. in Loc.

|| Obfervandum eſt unionem et unitionem inter sediffere : unio est rerum actus, quiforma rationem habet, nempe actus rerum unitarum qua unitæfunt : unitio autein actus fignificat caufæ efficientis, &c.

Camero de Ecclef. p. 222 .

VOL . II.

The Method of Grace.

SERM. V. ſuppoſes aprinciple oflife communicated to us by the Spirit ; therefore itis faid, John xi. 26. " Whosoever liveth and believeth in me, ſhall never die :" The vital act and operation offaith ſprings from this quickening Spirit: So in Rom. viii.

1, 2. The apostle, having in the firſt verſe opened thebleſſed eſtate ofthem that are in Chriſt, ſhews us, in the ſecond verſe, howwe come tobe in him : " The Spirit of life (faithhe) which " is in Chrift Jeſus, hath made me free from the law of fin and " death ."

There is indeed a quickening work of the Spirit, which is fubfequenttoregeneration,confifting inhis exciting, recovering, and actuating of his own graces inus: and from hence is the liveliness of a Chriſtian ; and there is a quickening act of the Spirit in our regeneration, and from hence is the ſpiritual life of a Chriſtian ; of this I am here toſpeak, and, that I may ſpeak profitably to this point, I will inthe doctrinal part labour to open theſe five particulars.

First, What this ſpiritual life is in its nature, and properties.

Secondly,Inwhat manner it iswrought or inſpired into thefoul.

Thirdly, For what end, or with whatdeſign, this life is ſo inſpired.

Fourthly, I ſhall ſhew this work tobe wholly ſupernatural.

And then, Fifthly, Why this quickening must be antecedent to our actual cloſing with Chriſt by faith.

First, We shall enquire into the nature andproperties ofthis life, anddiſcover (as we are able) what it is. And we find it to conſiſt in that wonderful change which the Spirit ofGod makes upontheframe andtemper ofthefoul,by his infusing orimplanting the principles ofgrace in all the powers andfaculties thereof.

: Achange it makes upon the foul, and that amarvellous one, no leſs than from death to life; for though amanbe phyfically a livingman (i. e.) his natural foul hath union with hisbody, yethis foulhaving no unionwith Chriſt, heistheologically a dead man, Luke xv. 24. and Col. ii. 13.

Alas, it deſerves not the name of life, to have a foul ſervingonly toſeaſon, and preferve the body a little while from corruption : To carry it up and down the world, and onlyenable it to eat anddrink, and talk, and laugh, and then die : Then dowe begin to live, when we begin tohave union with Chriſt the fountain oflife, by his Spirit communicated to us : From this time we are to reckon our life * as fome have done: Therebe manychanges made upon * Hic jacet fimilis, cujus aetas multorum annorumfuit, ipfe feptem duntaxat annos vixit.

SERM. V.

The Method ofGrace. menbeſides this, many are changed from prophaneneſs to civility, and from mere civility to formality, and a shadow ofreligion,who ſtill remain in the ſtate, and power ofſpiritualdeath, notwithstanding ; butwhen the Spirit of the Lord is pouredout uponus, to quicken us with the new ſpiritual life, this is awonderful change indeed: Itgives us an effefupernaturale, a new ſupernatural being, which is therefore called anew creature, thenew man, thehidden man of the heart : The natural effence and faculties ofthe foul remain ſtill, butit is diveſted oftheold qualities, and endued with new ones, 2 Cor. v. 17. "Old

"things are paſſed away,behold, all things arebecomenew."

And this change is not made by altering and rectifying the diforders of the life only, leaving the temper and frame of the heart ſtill carnal; but by the infuſion ofa fupernatural permanent principle into the ſoul, John iv. 14. " It ſhallbe inhim a " well of water :" principlesare toacourse ofactions, as fountainsor ſprings are tothe ſtreams and riversthatflow fromthem, and are maintained by them : and hence is the evenneſs, and conſtancy ofrenewedfouls in the courſe ofGodlineſs.

Nor is this principle or habit acquired by accuſtoming ourſelves to holy actions, as natural habits are acquiredby frequent acts, whichbeget a diſpoſition, and thencegrow up to anhabit or ſecondnature, but it isinfuſed, orimplanted inthe foulby the Spirit ofGod.

So we read, Ezek. xxxvi. 25, 26. " A new " heartalſo will I give you, and anew ſpirit willI putwithin

66 you :" Itgrows not up out ofour natures, butisputor infuſed intous : as it is faid ofthe two witneſſes, Rev. xi. 11. who lay dead in a civil ſenſe, three days and ahalf, that thespirit oflife from God entered into them ; ſo it is here in a ſpiritual fenfe, the ſpirit of life from God enters into the dead, carnal heart: it is allby way offupernatural infuſion.

Nor is it limited to this, or that faculty of the foul, but grace or life is poured intoallthe faculties: " Behold all things

66 are become new," 2 Cor. v. 17. The understanding, will, thoughts, and affections, are all renewed by it: the whole inner man is changed; yea, the tongue and hand, the discourses and actions, even all the ways and courses of the outward man are renewedby it.

But more particularly, we shall difcern the nature of this Spiritual life, by confidering the properties ofit ; amongwhich, theſe are very remarkable.

First, The foul that is joined toChriſt, is quickened with a divine life, ſowe read in 2 Pet. i. 4. Where believers are ſaid

Bb 2 !

The Method of Grace.

SERM . V.

tobe partakers ofthe divine nature : averyhigh expreſſion, and warily to be understood.

Partakers of the divine nature, not effentially ; ſo, it is wholly incommunicable to the creature, nor yet hypostatically, and perfonally ; ſo, Chriſt only was a partaker of it ; but our participationof thedivine nature, muſt beunderstood in away proper to believers ; that is to fay, we partake of it by the inhabitation of the Spirit ofGod in us, according to 1 Cor. iii. 16, 17. " Know ye not that ye are the " temple ofGod, and thatthe SpiritofGod dwelleth in you ?"

The Spirit, who is God by nature, dwells in, and actuates the foul whom he regenerates, and by ſanctifying cauſes it to live a divine life: from this life ofGod, the unfſanctified are faid tobe alienated, Eph. iv. 18. but believers are partakers of it.

Secondly, And being divine, it must needs bethe most excellent, andtranſcendent life that any creature doth, or can live in this world: it furmounts the natural, rational, and moral lifeof the unſanctified, as much as the angelical life excels the life of flies, and worms of the earth .

Some think it a rare life to live in ſenſual pleaſures; but the ſcripture will not allow ſo much as the name of life to them; but tells us, " they are dead whilst they live," 1 Tim. v. 6.

い certainly it is awonderful elevation of the nature of man, tobe quickened with ſuch a life as this.

There are two ways wherein the bleſſedGod hath honoured poor man above the very an gels of heaven.

One was by the hypoſtatical union of our nature in Chriſt, with the divine nature; the other is by uniting ourperſons myſtically to Chriſt, and thereby communicating ſpiritual life to us : this latter is a moſt glorious privilege, and in one reſpect a more fingular mercy than the former ; for that honour which is done to our nature by the hypoſtatical union, is common to all, good and bad, even they that periſh have yet that honour; but to be implanted into Chrift by regeneration, and live uponhim as the branch doth upon the vine, this is a peculiar privilege, a mercy kept from the world that isto periſh, and only communicated to God's elect, who are to live eternallywith him inheaven.

Thirdly, This life infuſed by the regenerating ſpirit, is a moſt pleasant life.

All delights, all pleaſures, all joys, which are not phantaſtic and deluſive, have their ſpring and origin

" here, Rom. viii. 6. " To be ſpirituallyminded is lifeand peace,'

(i. e.) a moſt ſerene, placid life; ſuch a foul becomes, fo far as it is influenced and fanctified by the Spirit, the very region of life and peace : when one thing is thus predicatedofanother, in cafu recto, (faith a learned man) it ſpeaks their intimate

SERM . V.

The Method of Grace.

connexion: peace is ſo connatural to this life, that you may either call it a life that hath peace in it, or a peace that hath life in it : yea, ithath its encloſed pleaſures in it, " Such as a " ſtranger intermeddles not with," Prov. xiv. 10.

Regeneration is the term from which all true pleaſure commences ; you never live a chearful day, till you begin to live toGod : therefore it is faid, Luke xv. 24. When the prodigalfon was returned tohis father, and reconciled, then they began to bemerry.

Nonecanmake another, by any words, to underſtand what that pleaſure is which the renewed foul feels diffuſed through all its faculties, and affections, in its communion with the Lord, and in the ſealings and witneſſings of his Spirit.

That is a very apt and well known fimilitude which Peter Martyr uſed, and the Lordbleſſed to the converfion ofthat noble marquis Galeacus : if, faid he, a man ſhould fee a company of people dancing upon the top of a remote hill, he would be apt to conclude they were a company of wild diſtracted people; but ifhe draw nearer, and behold the excellent order, and hear the raviſhing ſweet muſic that are amongthem, he will quick-

lyalter his opinion of them, and be fordancing himfelt with them.

All the delights in the ſenſual life, all the pleaſure that ever your lufts gave you, are but as the putrid, ftinking waters of a corrupt pond, where toads lie croaking and ſpawning, comparedto the crystalstreams ofthe moſt pure and pleasantfountain.

Fourthly, This life of God, with which the regenerate are quickened in their union with Chriſt, as it is a pleasant, fo it is alfo a growing increasing life, John iv. 14. "Itshall be in him awell of water ſpringing up into everlasting life."

It is not inour ſanctification, as it is in our juftification ; our juſtification is complete and perfect, nodefect is found there ; butthe new creature labours under many defects : all believers are equally juſtified,but not equally ſanctified : Therefore you read, 2 Cor. iv. 16. that " the inward manis renewed day by 46 day:" And 2 Pet. iii. 18. Chriſtians are exhorted " togrow

" ingrace, and in the knowledge of our Lord and Saviour : " if this work were perfect, and finiſhed at once, asjuſtification is, there could be no renewingday by day, nor growth ingrace.

Perfectum eft cui nihil deeft, & cui nihil addi potest : i. e. that is perfect which wants nothing, and to which nothing can be added. The apostle indeed prays for the Theffalonians, "that " God would fanctify them," ολοέλας, -wholly, perfectly,

1Theff. v. 23. Andthis is matter ofprayer and hope; for, at

The Method of Grace.

SERM . V.

laſt, it will grow up to perfection; but this perfect holiness is reſerved for the perfect ſtate in the world to come, and none but * deluded, proud ſpirits boast ofit here: but when " that " which is perfect is come, then that which is in part ſhall be

" done away," 1 Cor. xiii. 9, 10. Andupon the imperfection ofthe newcreature in every faculty,thatwarfare anddaily con. flict ſpoken of, Gal. v. 17. and experienced by every Chriſtian, is grounded: graceriſes gradually in the foul, as the ſun doth in theheavens, "which ſhinethmore andmore unto aperfect day,"

Prov. iv. 18.

Fifthly, to conclude; This life with which the regenerate are quickened, is an everlasting life. "This is the record, thatGod

" hath givenus eternal life, and this life is in his Son," I John V. 11. This principle oflife is the feed ofGod; andthat remains inthefoul for ever, I John iii. 9.

It is no tranſient, vaniſhing thing,but a fixed, permanent principle, which abides inthe foul for ever ; amanmay loſe his gifts, but grace abides ; the foul may, and muſt be, ſeparated from the body, but grace cannotbe ſeparated from the foul: when all forſake us, this willnot leave us .

This infuſed principle is therefore vaſtly different, both from the extraordinary gifts of prophecy, wherein the Spirit ſometimeswas faid tocomeupon men, under the OldTestament, I Sam. x. 6, 10. and from the commonvaniſhing effects he ſomer times produceth in the unregenerate, ofwhich wehave frequent accounts in the NewTestament, Heb. vi. 4. and John v. 35.

It is one thing for the Spirit tocome upon aman inthe way of preſent influence,andaſſiſtance, andanother thingto dwell in a manas in his temple.

Andthus ofthenature, and quality of this bleſſed work of the Spirit in quickening us.

Secondly, Having ſeenthe nature and properties of the fpiritual life, we areconcerned inthe next place to enquire intothe wayand manner inwhich itis wrought, andinfuſedby theSpirit: and here we muſt ſay,

First ofall, that the work is wrought in the foul very mysteriously; fo Chriſt tellsNicodemus, John iii. 8. "Thewindblow.

" eth where it liſteth, and thou hearest the found thereof, but " canſt not tellwhence it cometh, or whither it goeth, fo is everyonethat isbornofthe Spirit : " There be manyopinions amongphilofophers about the original ofwind; but we have no * Perfection of ſanctification is not found inthis life, unless in the dreams offomephanatics. Ames.

SERM . V.

The Method of Grace.

certain knowledge of it : we deſcribe itby its effects and properties, but know little of its original : and ifthe works ofGod in nature be ſo abſtrufe, and unſearchable, how much more ſo are theſe fublime, and ſupernatural works ofthe Spirit ?

We are not able to folve the Phaenomena of nature, we can givenoaccountofour own formation inthewomb, Ecclef. xi. 5.

Who can exactly deſcribe how the parts of the body are formed, and the soul infuſed ? " It is curiously wrought in the low- " eſt parts of the earth," as the Pfalmiſt ſpeaks, Pfal. cxxxix.

16. but how, we know not.

Bafil faith, divers queſtions may bemovedaboutafly, which may puzzle the greatest philofopher : we know little of the forms, and eſſences of natural things, much less of theſe profound, and abſtruſe ſpiritual things.

Secondly, But though wecannot pry into theſe ſecrets bythe eye of reaſon , yetGod hath revealedthis to us in his word, that it is wrought by his own almighty power, Eph. i. 19.

The apostle aſcribes this work to the exceedinggreatness ofthe power ofGod: and this must needs be, ifwe confider, how the Spirit ofGod expreſſes it in ſcripture by a newcreation : (i. e.)a giving being to ſomething out ofnothing, Eph. ii. 10. In this itdiffers from all the effects of human power : for man always works upon ſome pre-exiſtent matter, but here is no ſuch matter: allthat is in man,the ſubject ofthis work, is only apaffive capacity, or receptivity,butnothing is foundinhim tocontribute towards this work: this ſupernatural life is not, nor can it be educed out of natural principles : this wholly tranſcends the ſphere of all natural power: but ofthis more anon.

Thirdly, This alſo we may affirm of it; that this divine life is infuſed into all the natural faculties and powers of the foul, not one exempted, 1 Thef. v. 23. The whole foul and ſpirit is the recipient fubject ofit: and with reſpect to this general infuſion into allthe faculties and powers ofthe foul, itis called anew creature ; a new man; having an integral perfection, and fulness of all its parts and members: it becomes light in themind; John xvii. 3. Obedience in the will ; 1 Pet. i. 2. In the affections anheavenly temper and tenderness, Col. iii. 1, 2.

And ſo is variouſly denominated, even as the ſea is from the ſeveral hores it washes, thoughitbe oneand theſameſea.

And here, we must obſerve, lies one main difference betwixt areregenerate foul, andanhypocrite ; * the one is allof a piece, as * Ab uno defuperprincipio quodconvenienter voluntati operatur dependent prima, fecunda et tertia.

Quemadmodumminimapars ferri

The Method of Grace.

SERM. V.

I may ſay, the principle ofſpiritual life runs into all, and e very faculty and affection, and ſanctifies, or renews the whole man; whereas the change upon hypocrites is but partial and particular ; he may have new light, but no new love; a new tongue, but not a new heart; this or that vice may be reformed, but the whole courſe of his life is not altered.

Fourthly and lastly, This infuſion of ſpiritual life is done inftantaneously ; as all creation-work is : hence it is reſembledto that plastic power, which, in a moment, made the light to ſhine out of darkness ; juſtſo God ſhines into our hearts, 2 Cor. iv. 6.

It is true, a foul may be a long time under the preparatory works of the Spirit, he may be under convictions and humilia. tions, purpoſes and reſolutions a long time ; he may be waiting at the pool of. Bethesda, attending the means and ordinances, but when the Spirit comes once to quicken the foul, it is done in a moment : even as it is in the infuſion of the rational foul, thebody is long ere itbe prepared and moulded, but when once the embryo or matter is ready, itis quickened with the fpirit of life in an inſtant : ſo it is here : but O what a bleſſed momentis this ! Uponwhich the whole weight of our eternal happineſs depends; for it is Chriſt in us, (i. e.) Chriſt formed in us, who is the hope ofglory, Col. i. 27.

And our Lord expreſly tells us, John iii. 3. That except we be regenerate and born again, we cannot fee the kingdom of God. And thus of the way, and manner of its infufion.

Thirdly, Let the deſign and end ofGod, inthis his quickening work, be next confidered; for what end, and with what defign and aim this work iswrought. And ifwe confult the

ſcriptures in this matter, we shall find this principle of life is infufed,in order to our glorifyingGod, in this world, by a life of obedience, and ourenjoying ofGod in the world to come.

First, Spiritual life is infuſed in order to a courſe ofobedience in this world, wherebyGod is glorified: So we read in Eph. ii, 10.

Created in Chrift Jeſus unto good works, which God " hath before ordained that we should walk in them ;" habits are to actions, as the root is to the fruit, it is for fruit fake

that we plant the root, and ingraffthe branches.

So in Ezek. xxxvi. 26, 27.

Anew ſpirit will I alſo put within you, and "

م ferri lapidis magnetis fpiritu movetur, per multos annulosferreos extenta : ita etiam qui funt virtute præditi, divino spiritu attracti, cum prima manfione, conjungantur, deinceps autem alii ufque adpoftremam.

Clem, Alexand. Strom. hb. 7.

SERM. V.

The Method of Grace.

" cauſe you towalk in my ſtatutes, andye ſhallkeep myjudg- " ments anddothem."

This isthe next, or immediatedeſign and end, not only of the first infuſion of the principle of life into the foul, but of all the exciting, actuating, and aſſiſting works of the Spirit afterwards. Now thisprinciple ofſpiritual life infuſed, hath a twofold influence into obedience.

First, This makes it ſincere and true obedience, when it flows from an inward vital principle of Grace. The hypocrite is movedby ſomething ab extra, from without, as the applaufe of men, the accommodation of fleſhly intereſts, the force of education; or if therebe anythingfromwithinthatmoveshim, itisbut felf-intereſt, to quiet a disturbing confcience, and ſupport his vain hopes ofheaven : but he never acts from anew principle, anew nature, inclining him to holy actions.

Sinceritymainly lies in theharmonyand correfpondency of actions to theirprinciples : from this infuſed principle it is, that menhunger and thirst for God, and go to their duties, as men do to their meals, when they find an empty, craving ſtomach.

Oreader, pauſe a littleupon this ere thou paſson, askthy heartwhether itbe ſo with thee : are holyduties connatural to thee? Doth thy foul move and work after God byakind of fupernatural inſtinct ? Thisthen willbe totheeagood evidence ofthy integrity.

Secondly, Fromthis infuſed principle of life, refults the ex cellency of our obedience, as well as the fincerityof it: forby virtueand reaſon thereof, itbecomes free and voluntary, not forcedand conftrained, it drops like honey, and of its ownaccord, out of the comb, Cant. iv. 11.

Or as waters from the fountain, without forcing, John iv. 14. An unprincipled profeffor mustbe preſſed hardby ſomeweight ofaffliction, erehe will yield one tear, or pour out a prayer, Pfal. lxxviii. 34.

" When he flewthem, then theyfought him."

Now the freedom ofobedience is theexcellencyofit, God's eye is much upon that, I Cor. ix. 17. Yea, and the uniformity of ourobedience, which is alſo a ſpecial part of the beauty of it, refults from hence : he that acts froma principle, acts fluentlyanduniformly, and there is aproportion betwixt the parts of his converſation : this isitwhich makes us holy, εν παση ανατροφης in allmanner ofconversation, or in every point, and turning of ourconverſations, asthe word imports, 1 Pet. i. 15. Where ashe that is movedby this, or that external accidentalmotive, muſt needs be very uneven, " like the legs ofa lame man," as theexpreſſion is, Prov. xxvi. 7."which are notequal:" Now a

VOL . II.

The Method of Grace.

SERM . V.

word ofGod andthen the difcourſe runs muddyand prophane, or carnal again : allthatevenneſs, anduniformity thatare in the feveral parts of a Chriſtian's life, are the effect of this infuled principleof ſpiritual life.

Thirdly, Another aim and deſign ofGodin the infufion of this principle of life, is thereby to prepare and qualify the foul for the enjoyment ofhimselfin heaven' : " Except a man be born

" again he cannot fee the kingdom ofGod," John iii. 3.

All that thall poffefs that inheritance must be begotten again toit, as the apoſtle ſpeaks, 1 Pet. i. 3, 4. This principle of grace is theveryfeedof thatglory; it is éternal life in the root andprinciple, John xvii. 2. by this the foul is attempered and qualified for that ſtateand employment.

What is the life ofglory, but the vifion ofGod, and the foul's afſimilation toGod by that vi fion ? From bothwhich refults that unspeakablejoy anddelight which paſſeth understanding : butwhat viſion ofGod, affimilation toGod, or delight inGod, canthat foulhave,whichwas neverquickenedwith the fupernatural principleofgrace ? Thetemper of fuch fouls is expreſſed in that fad character, Zech. xi. 8.

"My foul loathed them, and their foul alſo abhorred me."

For want of this vitalprinciple it is, that the very fame duties andordinances, which are the delights and highest pleaſures of the faints, are no better than a mere drudgery and bondage to o thers, Mal. i. 13.

Heavenwould benoheaven to a deadfoul; this principleoflife, in its daily growth and improvement, is our meetneſs, as well as our evidence, for heaven: theſe are the main ends of its infufion.

Fourthly, In the next place, according to the method propo fed, I am obliged to thew you, that this quickeningwork is wholly fupernatural; it is the fole and proper work of the Spirit of God.

So Chrift himself exprefly afſſerts it, in John iii. 6,8.

" That which is born ofthe flesh is flesh, and thatwhich isborn " ofthe Spirit is Spirit: the windbloweth where it lifteth, and " thou hearest the found thereof, but canft not tellwhence it

" cometh, nor whither itgoeth ; ſo is every one that is born of " the Spirit."

Believers are the birth or offspring of the Spirit, who produceth the new creature in them in an unintelligible manner, evento themſelves.

So far itisabove their own ability to pro duce, that it is above their capacity tounderſtand the way of its production : as ifyou shouldafk, Doyou know fromwhence the wind comes ? No: Do you know whither it goes ? No :

Butyou hear and feel itwhen it blows ? Yes : Why, fo is eve ty one that is born ofthe Spirit: he feels the efficacy, and dif-

SERM . V.

The Method of Grace.

cerns the effects ofthe Spiriton hisown foul, but cannotunderſtand, or deſcribe the manner of its production : This is not only above the carnal, but above the renewed mind tocomprehend; we can contribute nothing, I mean actively, to the production of this principle of life : we may indeed be faid to concur paſſively, with the ſpirit in it; that is, there is found in us a capacity, aptneſs, or receptiveness ofthis principle of life: ournature is endowed with ſuch faculties and powers as are meet ſubjects to receive, and inſtruments to act this ſpiritual life: God only quickens the rational nature with ſpiritual life.

It is true alſo, that in the progress offanctification, a man doth actively concur with the Spirit, but in the firſt production ofthis ſpiritual principle he can do nothing : he can indeed perform thoſe external duties that have a remote tendency to it, but he cannot by the power of nature perform any ſaving act, or contribute any thing more than a paſſive capacity to the im plantation of anew principle : as will appear by the following arguments.

Arg. 1. He that actively concurs to his own regeneration, makes himself to differ ; but this isdenied to all regenerate men,

1 Cor . iv. 7. " Who maketh thee to differ from another ? And " what haft thou that thou didſt not receive ?"

Arg. 2. That to which the fcripture aſcribes both impotency and enmity, with respect to grace, cannot actively, and of itfelf, concur to the production ofit: but the fcripture afcribes both impotency and enmity to nature, with reſpect to grace.

It denies to it a power todo any thing of itſelf, John xv. 5.

And, which is leſs, it denies to ita power to fpeak a good word, Mat. xii. 34.

And, which is least of all, it denies it power to think a good thought, 2 Cor. iii. 5.

This impotency, if there were no more, cuts offall pretence of our active concurrence; but then ifwe confider that it aſcribes enmity to our natures, as well as impotency, how clear is the cafe ! See

Rom. viii. 7. "The carnal mind is enmity against God." And Col. i. 21. " And you that were enemies in your minds by " wicked works."

So then nature is fo far productive of this principle, as impotency and enmity can enable it to be fo.

Arg. 3. That which is of natural production, must needs be ſubject to natural diſſolution ; that which is born of the fleſh is fleſh, a periſhing thing, forevery thing is as its principle is, and there canbe no more in the effect, than there is in the caufe : but this principle of ſpiritual life is not fubject to diſſolution, it is the water that ſprings up into everlasting life, John iv. 14,

CC 2

The Method of Grace.

SERM.V.

ThefeedofGod,which remainethinthe regeneratefoul, 1John iii. 9. And all this,becauſe it is " born not ofcorruptible, but " of incorruptible, feed," I Pet. i. 23.

Arg. 4 Ifour new birth be our refurrection, a newcreation, yea, a victory overnature, then we cannot, actively, contribute to its production; but under alltheſe notions it is repreſented tous in the ſcriptures ; it is our refurrection from the dead,

Eph. v. 14. Andyou know the body is whollypaſſive in itsre furrection: butthough it concurs not, yet itgives pre-exiftent matter : therefore the metaphor isdeſignedly varied, Eph. iv.

24. where it is calleda creation : in which there is neither active concurrence, nor pre-exiſtent matter; but though creation excludes pre-exiftent matter, yet inproducing ſomething out of nothing, there is noreluctancynor oppoſition; therefore to ſhew how purely ſupernatural this principleof life is, it is cloathed andpreſented tous inthe notion ofa victory, 2Cor. x. 4. And ſoleaves all tograce.

Arg. 5. If nature could produce, orbut actively concurto theproductionofthis ſpiritual life, thenthe beſt natureswould beſooneſt quickened withit; and the worst natures not at all, or at laſt, and least ofall: but contrarily,we findthe worſt natures oftenregenerated, andthe beſt left in the ſtate ofſpiritual death: withhowmany ſweet homiliticalvirtues was the young man adorned ? Mark x. 21. yet graceleſs : andwhat a ſink of finwas

Mary Magdalen, Luke vii. 37. yet ſanctified.

Thus beautiful Rachel is barren, while Leah bears children.

Andthere isſcarce any thingthat affects andmelts the hearts ofChriſtians morethan this comparative confideration doth, when they confider veffels ofgold caſt away, and leadenones choſen for ſuch noble uſes.

Sothat itisplainenough to all wife, and humble fouls, thatthis new life iswhollyof fupernatural production.

Fifthly, andlastly, I shall briefly repreſent the neceſſaryante. cedency of this quickeningwork ofthe Spirit, to our firſt clof ingwith Chrift,by faith and this will eafily let itſelf into your underſtandings, ifyoubut conſiderthe natureofthe vital actof faith; which is the foul's receiving ofChriſt, andreſtingupon himforpardonandſalvation: inwhich two things are neceffariJy included,viz.

1. The renouncingofall otherhopesanddependencies.

2.TheopeningoftheheartfullytoJeſus Chriſt.

First, The renouncing ofall other hopes and dependencies whatsoever.

Self inall its acceptations, natural, finful, and moral, isnow tobedenied, andrenounced for ever, elfe Chrift can neverbereceived,Rom.x. 3. not onlyfelfin its vileſt pol

SERM. V.

The Method of Grace.

lutions, but felf in its richest ornaments, and endowments : but this is as impoſſible to theunrenewed and natural man, as it is for rocks or mountains to ſtart from their centre, and Ay likewandering atoms in the air : nature will rather chuſe to run thehazard ofeverlasting damnation, thaneſcape it bya total renunciation of its beloved lufts, or felf-righteouſneſs: this fupernatural work neceffarily requires aſupernatural principle,

Rom. viii. 2.

Secondly, Theopening the heart fully toJeſus Chriſt, without which Chriſt can never be received, Rev. iii. 20. but this alſo is the effect ofthe quickening Spirit, the Spirit oflifewhich is in Chriſt Jeſus : ſooner may we expect to see the flowers and bloſſoms openwithoutthe influence ofthe fun, than the heart andwillofa finner opentoreceive Chriſt without a principle of ſpiritual life firſtderived fromhim: and thiswillbe paſt doubt toall that confider, not only the impotence of nature, but the ignorance, prejudice, and averſations of nature, by which the doorofthe heart is barred, and chained against Chriſt, John v.

40.

So that nature hath neither ability, nor will, power, or defire, tocome to Chriſt: if any have anheart opened to receive him, it is the Lord that opens it by his Almighty Power, and that in theway ofan infuſed principle of life ſupernatural.

Quest. Buthere itmaybedoubted and objected, against this pofition. Ifwe cannot believe till we are quickened with fpiritual life, as you say, andcannot be juſtified till we believe, as all ſay, then itwill follow, that aregenerate foulmaybe inthe ſtate of condemnation for atime, and confequently perish, if death ſhouldbefal him inthatjuncture.

Sol. To this I return, Thatwhen we ſpeakofthe priorityof this quickening work of the Spirit to our actual believing, we rather underſtand it of the priority of nature, than of time, the natureandorder of the work requiring it to be ſo: a vital principle muſt, in order ofnature, be infused before a vital act can be exerted.

Firſt, Make the tree good, andthenthe fruit good: andadmitwe shouldgrant fome priority in time alſo to this quickeningprinciple, before actual faith, yet the abſurdity mentionedwould be no wayconſequent upon that conceffion: for as the vitalact offaith quickly follows the regenerating principle, ſothe foul is abundantly ſecured against the danger objected; God never beginning any ſpecial work of grace upon the foul, andthen leaving it, and the foul with it, in hazard, butprefervesboth tothe finiſhing and compleatingofhis graciousdeſign, Phil. i. 6.

SERM.V The Method of Grace.

First Use of Information.

Infer. 1. Ifſuch be the nature and neceſſity ofthis principle of divine life, as you have heard it opened in the foregoing diſcourſe, then hence itfollows, That unregenerate men are no betterthandead men.

So the text reprefents them. " Youhath " he quickened who were dead in treſpaſſes and fins:" (i. e.) ſpiritually dead, though naturally alive; yea, and lively too as any other perſons inthe world.

There is a threefold confideration ofobjects, viz .

J. Naturally.

2. Politically.

3. Theologically.

First Naturally, To all thoſe things that are natural, they are alive: they can understand, reaſon, diſcourſe, project, and contrive, as well as others ; they can eat, drink, and build, plant, and fuck out the naturalcomfortof theſe things, as much as any others.

So their life is deſcribed, Job xxi. 12. " They " take the timbrel and harp, and rejoice at the found ofthe organ; they ſpend their days in wealth," &c.

And James V. 5. " Ye have lived in pleaſure upon earth," as the fiſh lives in the water its natural element, and yet this natural ſenſual life is not allowed the name of life, 1 Tim. v. 9. fuch perfons are dead whilst they live ; it is a baſe, and ignoble life, to have a foul only to falt the body, or to enable a man for a few years to eat, and drink, and talk, and laugh, and then die.

Secondly, Objects may be confidered politically, andwith reſpect to fuch things, they are alive alſo : they can buy andfell, and manage all their worldly affairs with as much dexterity, ſkill, and policy, as other men ; yea, " the children of this

" world are wiſer in theirgeneration thanthe children oflight,"

Luke xvi. 8.

The entire * ſtream of their thoughts, projects, and ſtudies, running inthat one channel ; havingbut onedefign tomanage, they must needs excel in worldlywisdom: But then,

Thirdly, Theologically confidered, they are dead ; without life, ſenſe, or motion, towards God, and the things that are above: their underſtandings are dead, 1 Cor. ii. 14. and cannot receive the things that are ofGod: their wills are dead, and cannot movetowards Jeſus Chriſt, John vi, 65.

Their affections are dead, even to the moſt excellent and ſpiritual objects ; and all theirduties are deadduties, without life or fpirit.

This isthe fad cafe ofthe unregenerate world.

*MayGod free me from him who is a man only ofone buſineſs.

Bern.

SERM. V.

The Method of Grace.

Infer. 2. This speaks encouragement to minifters andparents, towait in hopes offuccefs at last, even upon those thatyet give them littlehope of converfion at the present.

Thework you fee is the Lord's, when the Spirit oflife comes upon their dead fouls, they ſhall believe, and be made willing;

tillthen, we do but plough upon the rocks : yet let not our hand flack in duty, pray for them, and plead with them ; you know not in which prayer, or exhortation, the Spirit oflife maybreathe upon them: Can theſe dry bones live ? Yes, if the Spirit of life fromGod breathe upon them, they can, and thall live: what though their diſpoſitions be averſe to all things that are ſpiritual and ferious, yet even ſuch have been regenerated, when more ſweet and promifing natures have been paſſed by, and left under ſpiritual death .

Itwas the obſervation of Mr. Ward, upon his brother Mr.

Daniel Rogers, (who was a man of great gifts and eminent graces, yet of a very bad temper and conſtitution,) Though my brother Rogers, faithhe, hath grace enough for two men, yet nothalfenough for himself.

Itmay beyou have prayed, and ſtriven long with your relations and to little purpoſe, yet be not diſcouraged. How often was Mr. John Rogers, that famous ſucceſsfuldivine, agrief ofheart to his relations inhis younger years, proving a wild and lewd young man, tothe great difcouragement of his pious friends; yet, at last, the Lord gracioufly changed him, ſo that Mr. Richard Rogers would ſay, when he could exerciſe the utmoſt degree of charity or hope, for any that at preſent were vile and naught, Iwill never defpair ofany man for John Roger's

Jake.

" Infer. 3. How honourable are Chriſtians by their new birth!

They are born not of blood, nor of the will of the flesh, nor " ofthe will of man, but ofGod," John i. 13. (i. e.) not in an impure, or mere natural way, but in a moſt ſpiritual and fupernatural manner : they are the offspring of God, the children of theMost High, as well by regeneration as by adoption ; which is thegreatestadvancement ofthe human nature, next to its hypoftatical union with the fecond perſon. Oh what honour isthis for a poor finful creature, to have the very life ofGod breathed intohis foul! All other dignities of nature are trifles comparedwith this ; this makes a Chriſtian a facred hallowed thing, the living temple ofGod, 1 Cor. vi. 19. The ſpecialobject ofhis delight.

Infer. 4. How deplorable is the condition ofthe unregenerate world, in no better cafethan dead men ! Now to affect our

SERM.V.

The Method of Grace. hearts with the miferyoffuch conditions, let us confiderand compare it inthe following particulars.

First, There is nobeauty in the dead, all their lovelineſs goes away at death ; there is no ſpiritual beauty or lovelineſs in any that are unregenerate: Itis true, many ofthem have excellent moral homilitical virtues, which adorn their converſations in the eyes ofmen ; butwhatare all theſe, but ſomany ſweet flowers ſtrewed over adead corps ?

Secondly, The dead have no pleasure nor delight; even ſo the unregenerate are incapable of the delights of the Chriftian life: " To be ſpiritually minded is life and peace," Rom. viii.

6 (i. e.) thisistheonly ſerene,placid, andpleaſant life : when theprodigal, who was once dead, was alive, then he began to be merry, Luke xv. 24.

They live in ſenſual pleaſures, but thisis tobedeadwhilealive, in fcripture-reckoning.

Thirdly, the dead have no heat, they are as cold as clay : fo are all the unregenerate towards God and things above: their huts are bot, but their affections toGod cold andfrozen : that which makes a gracious heart melt, will not make anunregene rateheart move.

Fourthly, Thedeadmuſtbeburied,Gen. xxiii.4. "Burymy " deadout of my fight :" So muſt the unregeneratebeburied outof God's fight for ever : buriedinthe loweſt hell, inthe place ofdarkneſs, for ever, John iii. 3. Wo to theunregene rate, goodhad itbeenfor themtheyhadnever been born.

Infer. 5. How greatly are allmen concerned toexamine their condition, with respect toſpiritual life and death ! It is very com mon for men to * preſume upon theirunionwith, and intereſt in Chriſt : This privilege is,by commonmistake,extendedgemerally to all that profeſs the Chriſtian religion,and practiſe the external duties of it, when, in truth, no more are, or canbe, united to Chriſt, than are quickenedby the Spirit of lifewhich is in Chriſt Jeſus, Rom. viii. 1, 2. O try your intereft inChrift by this rule, if Iam quickenedby Chrift, I have union with Chriſt.

And, First, Ifthere be ſpiritual ſenſe inyour fouis, there is fpiri. tual life inthem: there are αισθητηρια, ſenſes belonging tothe ſpiritual, as well as to the animal life, Heb. v. 14.

They can feel, and ſenſiblygroan, under foul preſſures andburdensof fin, Rom. vii. 24.

The dead feel not, moannot, under the burdens of fin, but the livingdo: theymay be ſenſible, indeed, oftheevil offin,withreſpect to themselves, but not asagainstGod; dam- !

* Byprefuming theyhope, andby hoping they perish. Ames.

SERM. V.

The Method of Grace. nationmayſcarethem,butpollutiondoth not; hellmay frigh them, but not the offending ofGod.

Secondly, If there be ſpiritual hunger and thirst, it is a ſweet ſign of ſpiritual life; this ſign agrees to Chriſtians ofadayold,

1 Pet. ii. 2 .

Even" new born babes defire the ſincere milk of " the word:" If ſpiritual life be in you, you know how to expound that ſcripture, Pfal. xlii. 1. without any other interpreterthanyour own experience: youwill feelfomewhat like the gnawing of an empty stomach, making you reſtleſs during the interruption of your daily communion with the Lord.

Thirdly, If there beſpiritual conflicts with fin, there is fpiritual life in your foul, Gal. v. 17.

Not only a combat betwixt light in the higher, and lust inthe lower faculties ; not only oppoſition tomoregroſs external corruptions, that carry more infamyand horror with them, than other fins do : but the ſame faculty will be thefeat ofwar ; and the more inward, and ſecret any luſt is, by ſo muchthe more will it beoppoſed, andmournedover.

In aword the weakest Chriſtianmay,upon impartial obſervation, find fuch ſigns ofſpiritual life in himself (if he will allow himſelftime toreflect uponthe bent and frame ofhisownheart) as defires after God, confcience ofduties, fears, cares, and forrows, about fin; delightinthe ſocietyofheavenly and ſpiritual men, a loathing andburdeninthe company of vain and carnal perfons.

Object. O ! but I have a verydeadheart to ſpiritual things.

Sol. It is a ſign of life that you feel, and are ſenſible of that deadneſs; andbeſides, there is a great deal ofdifferencebetwixt

Spiritual deadness and death : theone is the ſtate ofthe unregenerate, the other is the diſeaſe ofregenerate imen.

Object. Some ſigns ofſpiritual life are clear tome, but I cannot cloſe with others.

Sol. If you can really cloſe with any, it may fatisfy you, though you be dark in others : for ifa child cannot go, yetif it can fuck; but ifit cannot fuck, yet ifitcan cry ; yea, if it cannot cry, yet ifitbreathe, it is alive.

VOL. II.

SERM . VI.

The Method of Grace.

VI.

SERMON Defcribing that Act on our Part, by which we do actually and effectually apply CHRIST to our own Souls.

JOHN i. 12. But as many as received him, to them gave he power to become thefons ofGod ; even to them that believe on his name.

NOfooner is the foul quickened bythe Spirit ofGod, but it anſwers, in ſome meaſure, the end of God in that work, by its active reception ofJesus Christ, in the way ofbelieving : What this vital act of faith is, upon which ſo great a weight depends, as our intereſt in Chriſt, and everlasting blefſedneſs, this ſcripture before us will give you the beſt account of; wherein, (omitting the confideration of the coherence and context ofthe words) we have threethings toponder.

First, The high andglorious privilege conferred, viz . " Pow- " er to become the fons ofGod."

Secondly, The fubject ofthis privilege deſcribed, " As many " as received him ."

Thirdly, The deſcription explained, by way ofoppoſition, " even as many as believe on his name."

First, The privilege conferred is a very high and glorious one, thanwhichno createdbeing is capable ofgreater ; " power

" to become the fons ofGod:" This word εξασιαν is of large extent and ſignification, and is,by fome, rendered " this right, 66 byothers this dignity, by others this prerogative, this pri- " vilege or bonour:" It implies a title or right to adoption, not onlywith reſpect to the preſent benefits of it in this life, but alfo to that bleſſedinheritance which islaid upin heaven for the fons ofGod. And foGrotius rightly expounds it ofour confummate ſonſhip, confifting in the actual enjoyment ofbleſſedneſs, aswell as that which is inchoate : notonly a right to pardon, favour and acceptance now, but toheaven, and the full enjoyment ofGod hereafter. O what an honour, dignity, and privilege is this !

* Beza, hoc jus: Piſcator, hanc dignitatem.

Lightfoot, prærogativam.

Heinsius, privilegium ; nec multo aliter voce εξεσίας Hellenista ufi videntur cum Chaldeorum ןטלש exprefferunt.

Heinf.

SERM. VI.

The Method of Grace.

66 Secondly, The fubjects of this privilege are deſcribed: " As manyas received him."

This text deſcribes them by that verygrace,faith, which gives them their title andright to Chrift and his benefits ; andby that very act offaith, which primarily confers their right tohis perfon, and ſecondarily to his benefits, viz. receiving him : there be many graces befides faith, but faith only is the grace that givesus right to Chrift ; and there be many acts offaith beſides receiving, butthis receiving or embracing ofChriſt, is thejuſtifying and ſaving act: " As many as " received him," [οσοι δε ελαβον αυτον,] as many, be they ofany nation, ſex, age, or condition.

For " there is neitherGreek, " norJew, circumcifion, nor uncircumcifion, Barbarian, Scy- " thian, bond or free: but Chriſt is all, and in all," Col.

Ⅲ. II .

Nothing but unbelief bars men from Chriſt and his benefits.

Asmany as [received + him ; the word ſignifies " to accept, " take," or, (as we fitly render), to receive, aſſume, or take to us, aword moſt aptly expreſſing the nature and office offaith, yea, the very juſtifying and ſaving act : and we are alfo heedfully tonote its ſpecial object, ελαβον αυτον : The text faithnot αυτα, his, but αυτον, him, i. e. his perſon, as he is clothed with his offices, and not onlyhis benefits and privileges.

Theſe are ſecondary, and confequential things to our receving him ‡.

So that it is a receiving, aſſuming, or accepting the Lord Jeſus Chriſt, which must have reſpect to the tenders and propoſals of the goſpel, " for therein is the righteouſneſs ofGod revealed

" from faith to faith," Rom. i. 17. therein is Jeſus Chriſt revealed, propoſed, and offeredunto ſinners, asthe only way of juſtificationand ſalvation; which goſpel-offer, as before was opened, is therefore ordinarily neceſſary to believing, Rom. x.

11, 12, 13, &c.

Thirdly, This deſcription is yet further explained, by this additional exegetical clauſe, [even to them that believe inhis name] ; here the terms are varied, though the things expreſſed in both be the fame ; what he called receiving there, is called believingon his name here, to ſhew us that the very effence of ) faving faith, conſiſts in ourreceiving ofChrift. By hisname,

Dd 2 † Λαμβανειν and παραλαμβανειν, both ſignify to receive.

‡ The gospel offer is God's act, made by means of the word : ac ceptance is man's act ; yet ſo, as it is alſo the gift of God; for a man cannot receive the Mediator, unless faith, which is the inſtrument ofthis acceptance, be given him byGod. t

The Method ofGrace.

SERM . VI.

we are to understand Chriſt himself: it is uſual to take theſe two, believingin him, and believing in his name, as terms convertible, and of the ſame importance,

ומשו ומש אוה אוח Ipſe eſt nomen fuum, et nomen ejus ipfe eft * : His name is Himſelf, and himself is his name .

So that here we have the true nature, and precious benefits, of ſaving faith, excellently expreſſed in this ſcripture; the fum of which take in this propoſition:

Doct. That the receiving ofthe Lord Jesus Chriſt, is thatfavingand vitalact offaith, which gives thefoul right both to his perfonand benefits.

We cannot act ſpiritually, till we begin to live ſpiritually :

Therefore the ſpirit of life muſt firſt join himself to us, in his quickening work, (as was ſhewn you in the laſt ſermon), which beingdone, we begin to act ſpiritually, by taking hold upon, or receiving Jeſus Chriſt, which is the thing deſigned to beopened in this fermon.

The foul is the life of the body, faith is the life ofthe foul, and Chriſt is the life of faith, There are ſeveral forts offaith, beſides ſaving faith, and in ſaving faith there are ſeveral acts, beſides the juſtifying or ſaving act; but this receiving act,which is to be our ſubject this day, is that uponwhich both our righteouſneſs and eternal happineſs dodepend.

" This, as aform, " differences ſaving faith from all other kinds or forts of " faith †;" by this it is that we are juſtified and ſaved.

" as many as received him, to them gave he power to become " the fons ofGod :" yet it dothnotjustify and ſave usby rea

"To fonofany proper dignity that is found in this act, but by reaſon ofthe object it receives or apprehends. The ſame thingis often expreſſed in ſcripture by other terms, as " Comingto

Chriſt," John vi . 35. Truſting orstaying upon Chriſt, Ifa. 1.

10.

But whatever is found in thoſe expreſſions, it is all comprehended in this, as will appear hereafter. Now, the method intowhich I shall caſt mydiſcourſe on this ſubject, that I may handle it with as much perfpicuity and profit as I can, ſhall be,

First, Toexplain andopen the nature of this receiving of Chriſt, and ſhewyou what it includes.

Secondly, To prove, that this is thejuſtifying and ſaving act of faith .

*Drufius .

† Forma vel aliquidformae analogumponitur differentiae laco.

SERM. VI.

The Method of Grace.

Thirdly, To ſhew you the excellency of this act of faith.

Fourthly. To remove ſome miſtakes, and give you the true accountofthe dignity and excellency of this act .

Fifthly, And then bring home all, in a proper and cloſe application.

First, In the firſt place then, Iwill endeavour to explain and openthenature ofthis receiving ofChriſt, and thew you what is implied in it.

And, indeed, it involves manydeep mysteries, and things of greatest weight.

People are generally very ignorant and unacquainted with the importance of this expreffion, they have very flight thoughts of faith, who never paffed under the illuminating, convincing, and humbling work of the Spirit : but we ſhall find, that faving faith is quite another thing, anddiffers in its whole kind and nature from that traditional faith, and common afſſent, which is ſo fatally miſtaken for it in the world‡.

For, First, It is evident, thatno mancan receive Jeſus Chriſt in thedarkness of natural ignorance : we must understand and difcernwho and what he is, whom we receive to be the Lord our righteousness.

If we know not his perſon, and his offices, we donottake, but mistake Chriſt.

It is a good rule in the civil law, Non conſentit qui nonfentit : A mistake of the perfon invalidates the match. He that takes Chriſt for a mere man, ordenies the fatisfaction of his blood, or diveſts him ofhis humannature, ordeniesanyofhis moſtglorious and neceffary of- ‡ There are divers other expreſſions bywhich the nature ofſaving faith isexpreſſed in ſcripture, viz . Eating Chriſt's flesh, and drinking his blood, John vi. 40.

Coming to Chriſt, Mat. xi. 28.

Having the Son, 1 John v. 12.

Trufting or depending upon him, for which the Hebrew uſes three emphaticalwords חטב זא and non.

The firſt ſignifies a firm and ſtable truſt.

The ſecond, to lean ordepend with ſecurity.

The third, to betake one's self to a ſanctuary for a protection.

Allwhich is ſuppoſed or included in our receiving of the Lord Jesus Chrift : in eating and drinking we muſt receive meat and drink ; coming to Chrift is neceffarily fuppofed inreceiving him, for there is no receiving at adiſtance. Having the Son, and receiving him, are notionsof theſame importance ; and for truſting, relying with ſecurity, and betaking ourſelves to Chriſt for refuge, they are all involved inthe receiving act ; for as God offers him to us as the only prop of our hearts and hopes, fo we receive him to relyupon him : And as he is held forth in the goſpel as the only Afylum, or city ofrefuge, ſo we take or receive him, and accordingly betake our fouls to him for refuge.

The Method of Grace.

SERM . VI.

fices, let themcry up as high as theywill his ſpirituality, glory, and exemplary life anddeath, they cannever receive Jeſus

Chrift aright : This is ſuch a crack, fuch a flaw, in the very foundation of faith, as undoes anddestroys all.

Ignorantis non eft confenfus : Allſaving faith is foundedin light andknowledge, and therefore it is called knowledge, Ifa. liii. 11.; andfeeing is inseparablyconnectedwith believing, John vi. 40. Menmuſt hear and learn ofthe Father, before they can come to Chrift,

John vi. 45.

The receiving act of faith is directed and guided byknowledge. I will not preſume to ſtate thedegree ofknowledge, which is abſolutely neceſſary to the reception ofChriſt ;

I know the firſt actings of faith are, in moſt Chriſtians, accompaniedwith much darkneſs and confufion of underſtanding : but yet we muſt ſayinthe general, that wherever faith is, there is ſo much light as is ſufficient todiſcover to the foul, its own ſins, dangers and wants; andthe all-fufficiency, ſuitableness, and neceffity of Chriſt, for the fupply and remedy of all; and without this , Chriſt cannotbe received. "Come unto me, all ye that labour, and areheavyladen, and Iwillgive you reſt,"

Mat. xi. 28 .

Secondly, The receiving Chriſt neceffarily implies the affentofthe underſtanding ofthe truths of Chriſt revealed inthe goſpel, viz. his perſon, natures, offices, his incarnation, death, and fatisfaction ; which affent, though itbe not in itſelfſaving faith, yet is it the foundation and ground-work of it ; it being impoſſible the foul ſhould receive and fiduciallyembrace, what the mind doth not affent unto as true and infallibly certain || .

Now, there are three degrees ofaffent; conjecture, opinion, and belief.

Conjecture is but a flight and weakinclination to afſent to the thing propounded, by reaſon of the weighty objections that lie againſt it.

Opinion is amore steady and fixed affent, whenaman is almoſt certain, thoughyet ſome fear of the contrary remains with him, Belief is a more full and aſſured affent to the truth; to which the mind maybe brought four ways.

First, By the perfect intelligence of ſenſe, not hindered or deceived.

So I believe the truth of theſe propofitions, Fire is hot, water moift, honey is ſweet, gall is bitter.

Secondly, By the native clearness offelf-evidencing principles.

So I believe the truth of theſe propofitions, The whole is more than a part ; the cauſe isbefore the effect.

Thirdly, By dilcourſe, and rational deduction.

So I believe

[ See Dr. Sclater, onRom. iv. 3.

SERM. VI.

The Method of Grace. the truthofthis propofition, Where all the partsofathing are, there is thewhole.

Fourthly, By infallible teſtimony, when any thing is witneffed or afferted, by one whoſe truth is unquestionable *.

And of this fort is the affent of faith ; which is therefore called our receivingthe witneſs ofGod, 1 John v. 9. our ſetting to our feal thatGod is true, John iii. 33.

This prima veritas, divine verity, is the very formal object of faith: into this we refolve our faith.

Thus faith the Lord, is that firm foundation upon which our affent is built. And thus we ſeegood reaſon tobelieve thoſe profound mysteries ofthe incarnation ofChriſt ; the hypoſtatical union ofthe two natures in hiswonderful perſon ; the mystical union ofChriſt and believers; though we cannot underſtand theſe things,byreaſon of the darkness ofour minds.

Itfatisfies the foul to find theſe myſteries inthe written word ; upon that foundation it firmlybuilds its affent; and without fuch an aſſent of faith, there can be no embracingofChriſt : all acts of faithand religion, without affent, are butas ſo many arrows ſhot at random into theopen air, they ſignify nothing for want ofa fixed determinate object.

It is therefore the policy ofSatan, by injecting or fomenting atheiſtical thoughts, (with which young converts uſe to find themſelves greatly infefted)to undermine anddestroy the whole work of faith . ButGod makes his people victorious over them : yea, and even at that time they do affent to the truths of the word, when they think they do not : As appears by theirtenderneſs and fear of fin, theirdiligence and care of duty.

If I difcern theſe things ina Chriſtian's life, he must excuſe me if I believe him not, whenhe faith he doth not affent to the truths ofthegoſpel.

Thirdly, Our receiving Chriſt neceſſarily implies our hearty approbation, liking, and eſtimation; yea, the acquiefcence of our very fouls in Jeſus Chriſt, as the moſt excellent, ſuitable, and complete remedy for all our wants, fins anddangers, that ever could be prepared by the wisdom and love ofGod for us:

Wemust receivehim with fuch aframe of heart as reſts upon, * It is not becoming, thatGod, when he would ſpeak to men, ſhould confirmhis words with arguments, as if otherwise he was not to be believed ; but, as becomes himself, he ſpeaks as the fupreme

Judge of all things, whoſe (prerogative) it is, not to argue, but to pronounce what is truth, &c. Lactan. defalfa religione, p. (mihi)

179.

Faith fails, where the divine authority of the fcripture is wanting..

SERM . VI.

The Method of Grace.

" and truſts in him, if ever we receive him aright; Tothem " that believe he is precious," 1 Pet. ii. 7.

This is the only ſovereign plaiſter in all the world that is large enough, and efficacious enough, to cure our wounds: And therefore as Chrift is moſt highlyeſteemed, and heartily approved, as the only remedy for our fouls; ſo the fovereign grace and wisdom ofGod are admired, and the way and method he hath taken to ſave poor fouls, by Jeſus Chriſt, moſt heartily approved, as the moſt apt and excellent method, both for his glory, and our good, that ever could be taken : For it is a plain cafe,thatnone will eſpouſe themselves with conjugal affections, to that perfon whom they efſteem not asthe beſt for them that canbe chofen :

None will forſake and quit all for his fake, except they account him as the ſpouſe did,

The chiefeſt of ten thousand."

There are two things in Chriſt, which must gain the greatest approbation in the foul ofa poor, convinced ſinner, and bring

it to reſt upon Jeſus Chriſt.

First, That it can findnothing in Chriſt that is diſtaftful, or unſuitable to it, as itdoth experimentally find in the beſt creatures.

In him is no weakness, but a fulness of all faving abilities; "Able to ſave to the uttermoft :" No pride, causing him toſcorn andcontemn the moſt wretched fool thatcomes tohim :

No inconftancy or levity, to cauſe him to caſt offthe foul, whom : he hath once received: No paſſionbuta Lamb for meekneſs and patience: There is no ſpot to be found inhim, but " He is alto- " gether lovely," Cant. v. 16.

Secondly, As the believer can find nothing in Chriſt that is diſtaſtful, ſo it finds nothing wanting in Chriſt that is neceſſary, or deſireable : Such is the fulness of wisdom, righteouſneſs, ſanctification, and redemption, that is in Chriſt, that nothing is left to defire, but the fullenjoyment ofhim. O faith the foul, how completely happy ſhall I be, if I can but win Chriſt ! I would not envy the nobles of the earth, were I but in Chriſt.

I am hungry, and athirſt, and Chriſt is meat indeed, anddrink indeed ; this is the best thing in alltheworld for me, becauſe ſo neceſſary, and ſo ſuitable, to the needs of a foul ready to periſh.

I am alaw-condemned, and a felf-condemned ſinner; trembling for fear of the execution of the curſe upon me every moment; in Chriſt is complete righteouſneſs tojuftifymyfoul ; O there isnothing better for me than Chriſt.

I fee myſelf plungedboth innature and practice, intothe odious pollutionsof fin, and in Chriſt is a fountain opened for fin and for uncleanneſs : His blood is a fountain of merit, his ſpirit is a fountain of holineſs and purity: None but Chrift, none but

SERM . VI.

The Method of Grace.

Chrift. O the manifold wisdom, and unſearchable love of God, to prepare, and furniſh ſuch aChriſt, ſo fully anſwering all the needs, all the diſtreſſes, all the fears andburdens ofa poor finner ! Thus the believing foul approves of Chriſt as beſt for it. And thus inbelieving, it gives glorytoGod, Rom. iv.

21.

Fourthly, Receiving Chriſt conſiſts in the confent and choice of the will; and this is the opening of the heart and ſtretching forth ofthe foul to receive him : " Thy people shall be willing day of thy power," Pfal . cx. 3.

It is the greatdeſign, and main ſcope of the gospel, to work over the wills of poor finners to this : And this was the great complaint of Chriſt against the incredulous Jews, Johnv. 40.

" Ye will not comeunto me that ye might have life."

It isdiſputed by ſome, whether faith can be feated in two diſtinct faculties, as we seem to place it, when we ſay it involves both the approbation of the judgment, and the confent ofthe will.

I will not here intangle mydiſcourſe with that fruitless dispute.

Iam ofthe famejudgment with thoſe divines, that think faith cannot be expreſſed fully by any one ſingle habit, or act of the mind or will diſtinctly, for that (as * one well notes) there are ſuch deſcriptions given of it in ſcripture, fuch things are propoſed as the object ofit, and ſuch is the experience ofall that ſincerely believe; as no one ſingle act, either of the mind or will, can anſwer unto: Nor do I fee any thing repugnant tofcripture or philofophy if we place it in both faculties.

Confent (faith + Vasquez) ſeems todenote the concourſe ofthe will with the underſtanding ; but to leave that, it ismoſt certain theſaving, juſtifying act of faith lies principally in the conſent of the will, which conſent is the effect ofthe Almighty Power ofGod, Eph. i. 19. He allures anddraws the will to Chrift, andhe draws with the cords ofa man, (i. e.) he prevails with itby rational arguments : For the foul being preparedbyconvictions of its loft and miferable eſtate by fin, and that there is but onedoor ofhope open to it for an eſcape from thewrath to come, and that is Chriſt; being alſoſatisfied ofthe

* Dr. Owen in his doctrine of Juſtification, p. 135 .

+ Conſent ſeems to denote the concurrence of the will with the underſtanding, by reliſhing the ſame thing which the understanding doth perceive. 12. 2. 15. a. 1.

Faith is not a ſimple act, but conſiſts ofdiverſe parts, knowledge, affent, andtruſt, which do not all belong to the ſame faculty.

Wendel. Theol. p. 450.

VOL . II .

The Method of Grace.

SERM. VI.

fulneſs,and completeness ofhisſaving ability, and ofhis willingneſs to make it over for our falvation, upon ſuch juſt and equal terms ; this cannot but prevailwith the willofa poor diſtreſſed finner, toconſent, and chooſe him.

Fifthly and Lastly, The laſt, and principle thing included in our receiving of Chriſt, is the respect that this act of acceptance hath, unto the terms uponwhich Chriſt is tendered to us in the gofpel †, towhich it is moſt agreeable, 1 Cor. xv. 11. " So we

" preach, and foye believed:" Faith answers the goſpel-offer, as the impreſs upon thewaxdoth the engraving in thefeal; and this is ofprincipal confideration, for there isno receiving Chriſt upon any other terms but his own, propoſed in the goſpel to us: He will never come lower, nor make them eaſier than they are, for any man's fake in the world; we muſt either receive him upon theſe, or partwith himfor ever as thouſands do, who couldbe content to agree to ſome articles, but rather chooſe to bedamned for ever, than ſubmitto all: This is the great controverſy betwixt Chriſt and finners; upon this, many thoufands break offthe treaty, and part withChriſt, becauſe he will notcome totheir terms ; but every true believer receives him upon hisown, (i. e.) their acceptanceofhim byfaith, is in all things confentaneous to the overtures made ofhim in the written word.

So he tenders himself, and ſo they receive him; as will be evident inthe following particulars.

First, The gospel offers Chriſt to usfincerely and really, and fo the true believer receives and accepts him ; even with afaith unfeigned : 1 Tim. i. 5.

If ever the foul be ferious and in earneftin any thing, itis ſo in this: Can we ſuppoſe the heart of him that flies for his life to the refuge-city, tobe ferious and in carneft, to eſcape by flightthe avenger ofbloodwho purſues him ?

Then is the heart of a convinced ſinner ſerious in this matter ; forunder that notion is the work offaith preſented to us,Heb. vi. 18.

Secondly, Chriſt is offered to us in thegoſpel entirely and undividedly, as cloathed with all his offices,prieſtly, prophetical, and regal ; as Chrift Jeſus the Lord, Acts xvi. 31. andſo the true believer receiveshim : The hypocrite, like the harlot, is for divid. ing,butthe fincere believer finds the needhe hath ofevery office of Chrift, and knows nothow to wantany thing that is in him.

The will like melted metal, isdelivered into the goſpel. mould, where it receives the ſame form and figure that the mould gives.

SERM. VI,

The Method ofGrace.

His ignorance makes him neceſſary anddefireable to him as a prophet : His guilt makes him neceſſary as apriest : His ſtrong and powerfullufts and corruptions make him neceſſary as aking, andin truth he ſees notanything in Chriſt that he can fpare ; heneeds allthat is in Chriſt, and admires infinite wisdom in nothingmore, than the inveſting Christ with alltheſe offices, which are fo fuited to the poor finner's wants and miſeries.

Look, as the three offices are undivided in Chriſt, ſo they are inthe believer's acceptance; and before this trial no hypocrite can ſtand; for all hypocrites reject and quarrel with ſomething in Chrift; they like his pardon better than hisgovernment.

Theycallhim, indeed, Lord and Maſter, but it is but an empty title they beſtow upon him ; for let them aſk their own hearts, ifChriſt be Lord over their thoughts, as well as words : over theirfecret, as well as open actions ; over their darling luſts, as well as others ; let them aſk, who will appear to be Lord and Maſter over them, when Chriſt and the world come in competition ? When the pleaſures of fin ſhallstanduponone fide, and ſufferings todeath, and deepest points of ſelf-denial,upon the other fide ? Surely it is the greatest affront, thatcan be offered tothedivine Wiſdom andGoodness, to ſeparate in our acceptance, what is ſo united in Chriſt, for our ſalvation andhappiness. As without anyone oftheſe offices, the work of our ſalvation could not be completed, fo without acceptance of Chrift in them all, our union with them by faith cannotbe completed.

The goſpel-offer of Chriſt includes all his offices, and goſpelfaith juſt ſo receives him ; to ſubmit to him, as well as to be redeemed by him; to imitate him in the holiness of his life, as well as to reap the purchases and fruits of his death.

Itmult be an entire receiving of the Lord Jesus Chriſt || .

Thirdly, Chriſt is offered to us in thegoſpel exclusively, as the alone and only Saviour of finners ; with whoſe blood and interceſſion nothing is to be mixed; but the foul of afinner is ſingly to rely anddepend onhim, andno other, Acts iv. 2. 1 Cor. iii. 11. and fo faith receives him, Pfal. Ixxi. 16. " I will make mention ofthyrighteouſneſs, even ofthine only." Phil. iii. 9.

And be found in him, not having mine own righteouſneſs, which is ofthe law, but that which is through the faith of "

Ee 2 ||Amanmay as lawfullyjoin ſaints or angels inhis mediationwith Chrift, as graces .

It is groſs idolatry to make the works ofGod a God, andit is buta more fubtle idolatry to make the works ofChrift, a Chriſt.

Burgess de Lage.

The Method of Grace.

SERM. VI.

" Chriſt:" To depend partly upon Chriſt's righteouſneſs, and partly upon our own, is to ſet one foot upon a rock, and the other in a quick-fand; either Chriſt will be to us all in all, or nothing at all, in point of righteousness and ſalvation; he affects not ſocial honour; as he did the whole work, ſo he expects the fole praise; if he be not able to fave to the uttermoft, why do we depend upon him at all? and if he be, why do we lean upon any beſide him ?

Fourthly, The gospel offers Chriſt freely to finners as the gift, not thefale ofGod, John iv. 10. Ifa. Iv. 1. Rev. xxii. 17 . and even fo faith receives him .

The believer comes to Chrift with an empty hand, not only as an undeſerving, but as an hell-deſerving finner; he comes to Chriſt as toone that juſtifies the ungodly, Rom. iv. 5. " Unto him that worketh not, but " believeth in him thatjuſtifieth the ungodly, hisfaith iscount- " ed for righteousness:" Whereby himthat worketh not, he means a convinced, humbled ſinner, who finds himſelf utterly unable todothe taſk the law fets him, (i. e.) perfectly to obey it; and ,therefore in a law ſenſe is faidnot to work ; for it is all one as to the intent and purpoſe of the law, not to work, andnot to work perfectly : This he is convinced of, and therefore comes to Chriſt as one that is in himself ungodly, acknowledging the righteouſneſs, by which alone he can ſtand before God, is in Chriſt, and not in himself, inwhole, or in part; and by the way, let this encourage poor fouls that are ſcared and daunted for want of due qualifications, from clofing with and embracing Chrift : There is nothing qualifies any man for Chrift morethana fenfe of his unworthiness of him, and the want of allexcellencies or ornaments, thatmay commend him to divine acceptance.

Fifthly, The goſpel offers Chriſt orderly to ſinners, firſt his person, then his privileges .

God firſt gives his Son, and then with him, or as aconſequent of that gift, he gives us all things,

Rom. viii . 32. In the ſame order muſt our faith receive him.

The believer doth not marry the portion firſt, and then the perfon,but to be found inhimis the firſt and great care of a believer.

I deny not but it is lawful for anytohave an eye to thebenefits of Chriſt.

Salvation from wrath is, and lawfully may be intended and aimed at : " Lookunto me, and be ſaved all ye

" ends of the earth," Ifa. xlv. 22. Nordo I deny but there are many poor fouls, who being indeep diſtreſs and fear, may, and aften do, look moſtly to their own fafety at first ; and that there is much confufion, as well inthe actings of their faith, as

SERM. VI .

The Method of Grace.

intheir condition; but ſureI am, it is theproper order in believing, firſt to accept the perſon of theLord Jesus : Heaven is no doubt very defireable, but Chriſt is more : "Whom have Iin

" heaven but thee ?" Pial. Ixxiii. 25.

Union with Chriſt is, in order of nature, antecedent to the communication of his privileges, therefore ſo it ought tobe in the order and method ofbelieving.

Sixthly, Chriſt is advisedly offered in the goſpel to finners, as therefult ofGod's eternal counſel, a project ofgraceuponwhich hisheart and thoughts have been much fet, Zech. vi . 13. The couniel of peace was betwixt the Father and Son.

Andfo the believer receiveshim, moſtdeliberatelyweighing the matter in his moſt deep and ſerious thoughts; for this is atime of much foli, citude and thoughtfulneſs. Thefoul's eſpouſals are acts ofjudgment, Hof. ii. 19. onour part, as well as onGod's : We are therefore bid to fit down and count the coſt, Luke xiv. 28.

Faith, or the actual receiving of Chriſt, is the reſult of many previousdebatesinthe foul : The matter hath beenpondered over and over :

The objections and diſcouragements, both from the felf-denying terms of the goſpel, and our own vileneſs anddeep guilt, have been ruminated, and lain upon our hearts day and night, and after all things have beenbalanced in the moſtdeep conſideration, the foul is determined to this conclufion, I must have Chrift, be the terms never ſo hard, be my fins never ſo great and many,

Iwill yetgo to him, andventure my foul uponhim ; if I perith, I periſh.

I have thought out all my thoughts, and this is the reſult, union with Chriſt here, or ſeparation from God for ever must be my lot.

And thus doth the Lord open the hearts of his elect, and win the conſent of their wills to receive Jeſus Chrift upon the deepeſt confideration, and debate of the matter in their own moſt folemn thoughts : They underſtand andknow, that they muſt deeply deny themſelves, take up his croſs and follow him,

Matth. xvi. 24. renounce not onlyfinful, but religious ſelf; theſe are hard anddifficult things, butyet the neceffity andexcellency of Chriſt make them appear eligible, andrational ; by all which you fee faith is another thing than what the foundof thatword(as it isgenerally understood) ſignifies to the underſtandings ofmoſtmen. This is that fiducialreceiving ofChriſt heretobe opened.

Secondly, Our next work willbe to evince this receiving of Chrift as hath been opened, to be that ſpecial ſaving faith of God's elect : This isthat faith ofwhich ſuch great and glorious things are ſpoken in the gospel, which, whosoever hath ſhall

The Method of Grace.

SERM. VI.

be ſaved, and be thathath it not ſhallbedamned: and this I ſhall evidently proveby the following arguments or reaſons .

Arg. 1. First, That faith which gives the foul right and title to ſpiritual adoption, with all the privileges and benefits thereof, is true and ſaving faith.

But fuch a receiving of Chriſt as hath been described, gives the foul right and title to ſpiritual adoption, with all theprivileges and benefits thereof.

Therefore fuch a receiving of Chriſt as hath beendeſcribed, is true and faving faith .

The major propoſition is undeniable, for our right and title to ſpiritual adoption, and the privileges thereof arife from our union with Jeſus Chrift ; we being united to the Son ofGod, are, by virtueof that union, reckoned or accounted fons,Gal. iii. 26. " You are allthechildren ofGodbyfaith inJesusChrift :"

The effect of faving faith is union with Chriſt's perſon, the conſequent of that union is adoption, or right to the inheritance.

The minor is moſt plain inthe text : "To as many as re- " ceived him, to them gave he power or right to become the " ſons ofGod:" A falſe faith hath no ſuch privilege annexed to it; no unbeliever is thus dignified: No ſtranger entitled to this inheritance.

Arg. 2. Secondly, That only is faving and juſtifying faith, which is in all true believers, in none but true believers ; and in all true believers at all times .

But fuch a receiving of Chriſt as hath been deſcribed, is in all true believers, in none but true believers, and in all truebelievers at all times.

Therefore ſuch a receiving ofChrift as hath been deſcribed, is the onlyfaving andjuſtifying faith.

The major is undeniable, that must needs contain the effence of ſaving faith, which is proper to every true believer, at all times, and to no other.

The minor will be as clear, for there is no other act of faith, but this offiducial receiving Christ as he is offered, that doth agree to all true believers, to none but true believers, and to all true belivers at all times.

There be three acts of faith, * affent, acceptance, and affurance: The Papifts generally give the eſſence of faving faith to * The act of faith confits in affent, by which one afſents to any propoſition revealed by God on the authority ofthe revealer.

Becan. Theol. Schol. Tom. 3. cap. 3. 2. 4.

SERM . VI.

The Method ofGrace.

the firſt, viz affent.

The Lutherans, andfome ofourown, give itto the lait, viz. afſfurance : But itcan be neitherway fo.

Affentdothnot agree only to true believers, or justified perfons.

Alfurance agrees tojuſtifiedperſons, andthem only, but not to alljüftified perfons, andthat at alltimes.

Affent istoo low to contain the eſſence ofſaving faith ; it is found in the unregenerate as well as the regenerate : Yea, in devils as well as men, James ii. 19. it is ſuppoſed and included injullifying faith, butit isnotthejustifying or ſaving act. Affurance is asmuch toohigh, being foundonly in fome eminent believers : and in them toobut at ſome times : There is many a true believer, towhom thejoy and comfortofafſurance are denied : They may ſay of their union with Chriſt, as Paul faid of his viſion; whether in the body or out of the body, I cannot tell ; ſo they, whether in Chrift or out of Chriſt, theycannot tell†.

A true believer may " walk in darkness, and fee no light,"

Ifa. 1. 10. Nay a man must be a believer, before he know himſelf tobe fo; the direct act of faith is before the reflex act; fo that thejustifying act offaith lies neither in affent, nor in affurance.

Affent faith, I believe that Chriſt is, and that he is the Saviour of the elect.

Affſurance faith, I believe, and am fure that Chriſt died for me, and that I shallbe ſaved through him.

So that affent widens the nature of faith too much, and affuranceupon theotherhandtraitens it too much ; but acceptance, which faith, I take Chriſt in all his offices to be mine, this fits it exactly, and belongs to all true believers, and tonone but true believers ; and to all true believers at all times:

This therefore must be thejustifying and ſaving act of faith.

Arg. 3. Thirdly, That, and no other, is the juſtifying and ſaving act of faith, to which the properties and effects of ſaving faith dobelong, or in which they are only found.

Butinthe fiducial receiving ofChriſt, are the properties and effects of ſaving faith only found.

This therefore must be the juſtifying and ſaving act offaith .

First, Byfaving faith, Chrift is ſaid to " dwell inour hearts,"

Eph. iii. 17. but it is neither by affent, nor affurance, but by acceptance; and receiving him that hedwells in our hearts; not by affent, for then he would dwell in the unregenerate ;

† Many new born Chriſtians live like the new born babe, Vivit et eft vitae nescius ipfefuae: The whole ſtock ofmany a believer confifts in the bare direct acts offaith,

The Method of Grace.

SERM . VI.

nor by affurance, for he must dwell in our hearts before we can be aſſured of it: Therefore it is by acceptance.

Secondly, By faith we are justified, Rom. v. 1.

But neither affent nor affurance, for the reaſons above, dojustify ; therefore itmust be by the receiving act, and no other.

Thirdly, The fcripture aſcribes great difficulties to that faith by which we are faved, as being moſt croſs and oppoſite to the corrupt nature of man; but of all the acts of faith, none is clogged with like difficulties, or conflicts with greater oppoſitions than the receiving actdoth: this act is attended with the greateſt difficulties, fears, anddeepeſt ſelf-denial.

In affent, a man's reaſon is convinced, and yields to the evidence of truth, fothathe can do no other but aſſent to the truth.

In aſſurance there is nothing against a man's will or comfort, but much for it; every one defires it: but it is not ſo in the acceptance of Chriſt, upon the ſelf-denying terms ofthe goſpel, as will hereafter be evinced.

We conclude therefore, that in this conſiſts the nature and eſſence of ſaving faith.

Thirdly, Having ſeen what the receiving of Jesus Chriſt is, and that it is the faith by which we are juſtified and faved:

[ next come to open the dignity and excellency of this faith, whoſe praiſes and encomiums are in allthe ſcriptures : thereyou find it renownedby the title of precious faith, 2 Pet. i. 7. en . riching faith, Jam. ii. 5. The work of God, John vi. 29. The great mystery of Godliness, 1 Tim. iii. 16. With many more rich epithets throughout the ſcriptures bestowed upon it.

Now faith maybe confidered two ways, viz. either qualitatively, or relatively.

Confidered qualitatively, as a ſaving grace, it hath the fame excellency that allother precious ſaving graces have: as it is the fruit of the Spirit, itis more precious than gold, Prov. viii. 11 ,

19.

And ſo are all other graces as well as faith : in this ſenſe they all thine with equal glory, and that a glory, tranſcending all the glory of this world: but then confider faith relatively, as the inſtrument by which the righteousness ofChriſt is apprehended and made ours, and inthat confideration it excels all other graces.

This is the gracethat is ſingled out from among all other graces, to receive Christ, by which office it is dignified above all its fellows : as Mofes was honoured above the many thousands of Ifrael, whenGod took him up into the mount, admitted him nearer to himself, than any other of all the tribes might come ; for they stood without the rail, while Mofes was received into the ſpecial prefence ofGod, and was admitted to fuch views as

SERM.VI.

The Method of Grace.

others must not have: fo faith is honoured above all its fellowgraces, inbeing ſingled out, and folemnly anointedto this high office in ourjuſtification: this is that precious eye that looks unto Chriſt as the ſtung Ifraelites did to the brazen ferpent, and deriveshealingvirtue fromhim to the ſoul.

It is the grace which inſtrumentally ſaves us, Eph. ii. 8.

As it is Chriſt's glory tobe the door of ſalvation, ſo it is faith's glory to be the golden key that opens thatdoor.

What ſhall I ſay of faith ? It is the bondof union ; the inArument ofjuftification ; thespring of ſpiritual peace andjoy ; the means of ſpiritual life and ſubſiſtence: and therefore the greatſcope and drift of the goſpel ; which aims at, and preffethnothing more,thanto bringmenandwomentobelieve.

First, This is the bond of our union with Chriſt : that union is begun in our vivification, and completed in our actual receiv ing of Chriſt : the firſt is a bond of union on the Spirit's part, the ſecond abond of union on our part. " Chriſt dwelleth in " our hearts by faith," Eph. iii. 17. And therein it is adoor opened to let in manyrich bleſſings tothe foul : for by uniting us to Chrift, it brings usinto ſpecial favour and acceptationwith

God, Eph. i. 6.

Makes us the ſpecial objects of Chrift's conjugal love anddelight, Eph. v. 29.

Draws from his heart ſympathy, and a tender ſenſe ofall our miſeries and burdens, Heb . iv. 15.

Secondly, It is the inſtrumentof ourjustification, Rom. v. 1.

Till Chriſt be received (thus received by us) we are in our fins; under guilt and condemnation; but when faith comes, then comes freedom: " By him all that believe are justified from all things, " * Acts xiii. 38 Rom. viii. 1. For it apprehends or receives the pure and perfect righteousness of the Lord Jeſus, wherein the foul, how guilty and finful foever it be in itſelf, ſtands faultleſs , and ſpotless, before the preſence ofGod: all obligations to punishment, are, upon believing, immediately diffolved: afull and final pardon ſealed. Oprecious faith ! Who canſufficiently value it.

What reſpect, reader, wouldſt thou have to that hand that ſhouldbring thee a pardonwhen on the ladder, or block ! Why,

*The being found in Chriſthas a tacit reference to the judgment ofGod; to us there is no condemnation, becauſe he finds uscloath. edwith arighteouſneſs, ſuch ashe requires, i. e. compleatlyperfect, eventherighteousness of Chrift, by faith, imputed to us. Bern ontheplace.

VOL. II.

The Method of Grace.

SERM. VI .

fuch a pardon, which thou canst not read without tears of joy, is brought thee by the hand of faith. O ineftimable grace !

This cloaths the pure righteousness ofJeſus upon ourdefiled fouls, andſo cauſes us to become the " righteouſneſs ofGod in " him ; " or as it is 1 John iii. 7. " Righteous as he is righte66 ous : " Non formali & intrinsica juftitia, fed relativa : Not with a formal inherent righteouſneſs of our own, but with a relative imputed righteousness from another.

I know this moſt excellent and most comfortable doctrine of imputed righteouſneſs, is not only denied, but derided by Papifts.

Stapleton calls it ſpectrum cerebri Lutherani : The monstrous birth of Luther's brain ! But, bleffed be God, this comfortable truthiswell fecured against all attempts of its adverſaries.

Let their blafphemous mouths call it in deriſion, as they doputative righteousness, (i. e.) amere fancied or conceited righteoufneſs : Yet we know affuredly, Chriſt's righteouſneſs is imputed tous, and that in the way offaith.

IfAdam's finbecame ours by imputation, then ſo doth Chriſt's righteouſneſs alſo become ours by imputation, Rom. v. 17. If Chriſt were made a finner by the imputation ofour fins to him, who had no fin ofhis own, then we are made righteous by the imputation of Chriſt's righteouſneſs to us, who have no righteousness ofour own, according to 1 Cor. v. 21.

This was the way in which Abraham, the Fatherof them that believe, wasjuſtified, and therefore this is the wayin which all believers, the children ofAbraham, must, in the like manner, be juttified, Rom. iv. 22, 23, 2.4. Who can expreſs the worth offaith in this one reſpect, were this all itdid for our fouls ?

But, Thirdly, It is the spring ofour ſpiritual peace andjoy ; and that as it is the inſtrument ofourjuftification.

If itbe an inſtrument ofourjuftification, it cannotbutbe the ſpring of our confolation, Rom. v. 1. " Being justified by faith, we have peace with God:" In uniting us with Chriſt, and apprehending and applying his righteouſneſs to us, it becomes the feed, or root of all the peace and joy of a Chriſtian's life.

Joy, the child of faith, therefore bears itsname, Phil. i. 25. " Thejoy of " faith," So 1 Pet. i. 8 , 9.

Believing we rejoice withjoy " unspeakable: " We cannot forbear rejoicing when, by faith, we are brought to the fight, and knowledge offuch a privileged

" flate: when faith hath firſt given, and then cleared our title to Chrift , joy is no more under the foul's command : we cannot but rejoice, and thatwithjoy unspeakable.

Fourthly, It is the means ofour ſpiritual livelihood and subfifience: allother graces, like birds inthe neſt, depend upon

SERM . VI .

The Method of Grace. what faith brings in to them: take away faith, and all the graces languiſh and die: joy, peace, hope, patience, and all the reſt, depend upon faith, as the members of the natural bodydo upon the veſſels by which blood and spirits are conveyed to them.

" The life which I now live (faith the apostle) is by the faith of the Son ofGod," Gal. ii. 20.

It provides our ordinary food, and extraordinary cordials, Pfal. xxvii. 13 .

" had fainted unleſs I had believed."

And ſeeing it is all this to our fouls, "

" I Fifthly, In the laſt place, it is no wonder that it is the main ſcope anddrift ofthe gofpel, to preſs and bring fouls to believing: it is the goſpel's granddeſign to bring up the hearts of men and women to faith.

The urgent commands of the goſpel aim at this, I John iii. 23. Mark i. 14, 15. John xii . 36.

Hither alſo look the greatpromises and encouragements of thegofpel, John vi. 35, and 37.

So Mark xvi. 16. And the oppoſite ſin of unbelief is every where fearfully aggravated, and threatned, John xvi. 3, 9. John iii. 18, 35. And this was the third thing promiſed, namely, a diſcovery of the tranfcendent worth and excellency of ſaving faith .

Fourthly, But leſt we commit a mistake here, to the prejudice of Chriſt's honour and glory, which must not be given to another, no not to faith itſelf; I promised you in the fourth place, to ſhew you upon what account faith is thus dignified and honoured : that ſo we may give untofaith, the things that arefaith's ; and to Chriſt the things that are Chriſt's .

And I find four opinions about the intereſt of faith in our juſtification : ſome will have it to justify us formally, not relatively; i. e. upon the account of its own intrinſical value and worth; and this is the popiſh ſenſe of juftification by faith.

Some affirm, that though faith be not our perfect legal righteouſneſs, confidered as a work of ours, yet the act of believing is imputed to us for righteouſneſs, i. e. God gracioufly accepts it inſtead of perfect legal righteouſneſs, and ſo, in his eſteem, it is our evangelical righteouſneſs. And this is the Arminian ſenſe of Juſtificationby faith.

Some there are alſo, even among our reformed divines, that contendthat faith juſtifies and ſaves us, as it is the condition of thenew covenant. And lastly, others will have it to justify us as an instrument apprehending or receiving the righteouſneſs of Chrift : withwhich opinion I must join: when Iconfider my text calls it a receiving of Chrift : moſt certain it is,

Ff2 :

SERM. VI.

The Method of Grace.

That, First, it doth notjustify in the popiſh ſenſe, upon the account of its own properworth and dignity: for then,

First, Juſtification ſhouldbe ofdebt, not ofgrace ; contrary toRom. iii. 23, 24.

Secondly, This would fruftrate the very ſcope and end ofthe death ofChrift ; for ifrighteouſneſs come by the law, i. e by theway ofworks and defert, then is Chrift dead in vain, Gal. ii. 21 .

Thirdly, Then the way of ourjustificationby faithwouldbe fo far from excluding, that it wouldeſtabliſh boasting, expreflycontrary to the apostle, Rom. iii, 26, 27 .

Fourthly, Then there ſhould be no defects or imperfections in faith, for a defective and imperfect thing can never be the matter ofourjuftification beforeGod: ifitjustifyupon the account ofitsownworth, and proper dignity, itcanhave noflaw nor imperfection in it, contrary to the common fenfe of allbelievers.

Nay, Fifthly, Then it is the fame thing to be juſtified by faith, and to be juſtified by works, which the apostle ſo carefully diftinguiſheth and oppofeth, Phil. iii. 9. andRom. iv. 6.

Sothat weconclude itdoth not justify inthe Popiſh ſenſe, for anyworth or proper excellency that is in itſelf.

Secondly, And it is as evident, itdothnotjustify usin theArminian ſenſe, viz, as the to credere, the act ofbelieving is imputed, or accepted by God, as our evangelical righteousness, instead of perfect legal righteouſneſs. Inthe former opinion you have the dregs of Popery, and here you have refined Popery.

Let all Arminians know, we have as high eſteem for faith, as any men in the world, butyet we will not robChrift tocloath faith. We cannotembrace their opinion, becauſe,

First, We must thendethrone Chriſt to exalt faith : we are willing to give it all that is due to it, but we dare not defpoil

Chriſt of his glory, for faith's fake : " He is the Lord our " righteousness," Jer. xxiii .

We dare not ſet the fervantabove the maſter.

We acknowledge no righteouſneſs butwhat the obedience and fatisfaction of Chrift yields us . Hisblood, not our faith ; his fatisfaction, not our believing it, is the matter ofourjuftification beforeGod.

Secondly, We dare not yield this point, leſt we undermine allthe comfort ofChriftians, by ſetting theirpardon andpeace upon aweak, imperfect work of their own. Oh how tottering andunſtable muft their ſtation be, that ſtand upon ſucha bottom as this ! What alterations are there in our faith, whatmixtures of unbelief at all times, and prevalency of unbelief at

SERM. VI.

The Method of Grace. ſome times; and is this a foundation tobuild our juſtification and hope upon? Debilefundamentum fallit opus : If we lay the ſtreſs here, we build upon verylooſeground, and muſt be atacontinual loſs, both as to fafety and comfort.

Thirdly, Wedare notwrong thejustice andtruth ofGod at that rate, as to affirm that he eſteems and imputes our poor weak faith for perfect legal righteouſneſs *.

We know that thejudgment ofGod is always according to truth : ifthejuſtice ofGod requires fullpayment, ſure it will not ſay, it is fully ſatisfied by any acts of ours, when all that we cando, amounts pottoone mite ofthe vaſt ſum we owe to God.

So that we deſervedly reject this opinion alſo.

Thirdly, Andfor the third opinion, That itjustifies as the condition ofthe new covenant, though some of great name and worth among our Proteftant divines ſeem to go that way, yet Icannot fee, according to this opinion, any reason why repentance may not as properlybe faid to justify us as faith, for it is aconditionof the new covenant as much as faith ; and iffaith justify as a condition, then every other grace that is a condition, muſtjustify as well as faith.

I acknowledge faith to be acondition of the covenant, but cannot allow that itjustifies as a condition. And therefore muſt profeſs myself beſt ſatisfied in the laſt opinion, which ſpeaks itaninftrument in ourjustification: it isthehand which receives the righteouſneſs ofChrift thatjuſtifies us, and that gives it its valueabove all othergraces : as when we ſay adiamond ring is worth one hundred pounds, we mean not the gold that receives, but the ſtone that is ſet ia it, is worth ſo much.

Faith confidered as an habit, is no more precious than other gracious habits are, but conſidered as an inſtrument to receive Chriſt and his righteouſneſs, ſo it excels them all ; and his inſtrumentality of faith is noted in theſe phraſes, επι τη πισει, Rom. iii. 28. and δια της πισεως, Rom. iii.

22. Byfaith, andthroughfaith. Andthus much ofthe nature andexcellency ofſaving faith, * Becauſe faith receives Chriſt our righteouſneſs, and aſcribes all tothe grace of God in him, therefore we are ſaid tobejustified by it, onlyon account of Chriſt, andnotas it is our work.

Confef.

Helv,

SERM . VII.

The Method of Grace.

SERMON VII.

JOHN i. 12. But as many as received him, to them gavehe power to become thefons ofGod ; even to them that believe on hisname.

THE nature and excellency of ſaving faith, together with its relation tojuſtification, as an inſtrument in receiving

Chriſt and his righteouſneſs, having beendiſcourſed doctrinally already, I now come to make application of it, according to the nature of this weighty and fruitful point.

And the uſes I ſhall make of it, willbe for our, 1. Information, 2. Examination, 3. Exhortation, And 4. Direction.

First Use of Information.

Ufe 1. And in the firſt, this point yields us many, and great, and useful truths, for our information : As,

Infer.

1. Is the receiving of Chriſt, the vital and ſaving act of faith, which gives the ſoul right to the perfon and privileges ofChriſt ? Then it follows, That the rejecting ofChrist by unbe-lief, must needs be thedamning and foul-destroyingfin, which cuts aman offfrom Christ, and all the benefits purchasedby his blood.

Ifthere be life in receiving,there muſt needs be death in rejectingChrift.

There is no grace more excellent than faith ; no fin more execrable, and abominable, than unbelief.

Faith is the faving grace, and unbelief the damning fin, Mark xvi. 16. " He that " believeth not, ſhall be damned."

See John iii. 18, 36. and John viii. 24.

And the reason why this fin ofunbeliefis thedamning fin is this, Becauſe, in thejuſtification ofa finner, there must be a cooperation of all the con-cauſes that have a joint-influenceon that bleffed effect: As there must be free-grace for an impulfive cauſe, the blood of Chriſt as the meritorious cauſe, ſo, of neceffity, there must be faith, the inftrumental cauſe, to receive and apply what the free-grace ofGod deſigned, and the bloodof Chrift purchased forus.

For where there are many focial cauſes or con-cauſes, to produce one effect, there the ef fect is not produced till the laſt cauſe be in act.

" To him give all the prophets witneſs, that through his " name, whosoever believeth inhim ſhall receive remiſſion of " ſins," Acts x. 43.

Faith in its place, is as neceffary as the blood of Chrift in its place: " It is Chriſt in you the hope of

SERM . VII.

The Method ofGrace.

66 glory," Col. i . 27.

Not Chriſt in the womb, not Chriſt in the grave, nor Chrift in heaven, except he be alſo Christ in you .

Though Chriſt be come in the flesh; though he died and roſe again from the dead; yet ifyou believe not, you must for all that die in your fins, John viii. 24. And what a dreadful thing is this ! better die any death whatever, than die in your ſins.

Ifyou diein your fins, you will alſo rife inyour fins, and ſtandat the bar of Chriſt in your fins : you can never receive remiffion, till firſt you have received Chrift. O curſed unbelief, which damns the foul : dishonours God, I John v. 10.flights

Jeſus Chriſt, the wisdom of God, as if that glorious deſign of redemption by his blood, the triumph and maſter-piece ofdivinewisdom, were merefoolishness, 1 Cor. i. 23, 24. fruftrates thegreatdeſign ofthe gospel, Gal. iv. 11. and conſequently it muſt be the fin of fins ; the worst and moſt dangerous ofall ſias; leaving aman under the guilt ofall his other fins.

Infer. 2. Iffuch a receiving of Chriſt, as hath been deſcribed, be ſaving andjuſtifying faith, thenfaith is a work ofgreater difficulty than most men understand it to be, and there are butfew found believers in the world.

Before Chrift can be received, the heart must be emptied, and opened: but moſt mens hearts are full of felf-righteouſneſs and vain-confidence: thiswas thecaſe of the Jews, Rom.x. 3. " Being ignorant ofGod's righteouſneſs, and going about to eſta- " bliſh their own righteouſneſs, havenot fubmitted themselves

" to the righteousness ofGod."

Man's righteouſneſs was once in himself, and what liquor is firſtput into the veſſel, it ever afterwards ſavours of it: It is withAdam's poſterity as with bees, whichhave been accuſtomed togo to their own hive, and carry all thither ; if the hivebe removed to another place, they will ſtill Ay to the old place, hover up and down about it, and rather die there, than go to a new place.

So it iswith moſt men. God hath removed their righteouſneſs from doing, to believing ; from themselves to Chrift ; but who ſhall prevail with them to forſake felf? Nature will venture to be damned rather than do it : there is much fubmif fion inbelieving, andgreat felf-denial : a proud ſelf-conceited heart, will never ſtoop to liveupon the ſtock ofanother's righteouſneſs .

Besides, it is no eaſythingtoperfuademen to receiveChriſt as their Lord in all things, andsubmit their necks to his ſtrict and holy precepts, though itbeagreat truth that " * Chriſt's yoke

* Fugum Chrifti non deteritfed honeftat colla.

Bern.

The Method of Grace.

SERM. VII.

"dothnot gall, but grace and adorn theneckthat bears it;" that the trueſt and ſweetest liberty is inour freedom from our lafts, not in our fulfilling them; 'yetwho can perfuade the car. nal heart to believe this ? And much leſs will men ever be prevailed withal, to forſake father, mother, wife, children, inheri. tance, andlife itſelf, to follow Chriſt : and all this uponthe account of fpiritual and inviſible things: andyet this must be doneby all that receive the LordJesus Chriſt upon gofpel-terms; yea, and before the foul hath any encouraging experience of its own, to balance the manifold diſcouragements of ſenſe, and carnal reaſon, improved by the utmost craft of Satan to difmay it; for experience is the fruitand confequentofbelieving.

So thatitmay wellbe placed among the great mysteries ofgodliness, that Chriſt is believed on inthe world, I Tim, iii.

16.

Infer. 3. Hence it will follow,That there may be more true andfoundbelievers in the world, than know, ordare conclude themfelves tobefuch.

For, as many run theirown fouls byplacing the effence of faving faith in naked affent, ſo ſome rob themselves of their own comfort, by placing itin full aſſurance.

Faith, and ſenſe of faith, are two distinct and ſeparable mercies : you may have truly received Chrift, and not receive the knowledge or affurance of it, Ifa. 1. 10.

Some there be that fay, Thou art our God, ofwhomGod never faid, You are mypeople: theſe have noau thority to be called the fons ofGod: others there are, ofwhom

God taith, These are my people, yet darenot call God theirGod : theſehave authority to be called the fons ofGod, but know it not.

They have received Chriſt, that is theirfafety ; but they have not yet received the knowledge and affurance of it; that is their trouble : the Father owns his child inthe cradle, who yetknows him not tobe his father.

Now there are two reasons why many believers, who might argue themselves into peace,doyet live without thecomforts of their faith: andthismaycome to paſs, either from,

First, The inevidence of the premises.

Secondly, Or theweighty importance ofthe conclufion.

First, Itmaycome topaſs fromthe inevidence ofthepremiſes.

Afſurance is apractical fyllogifm, and it proceeds thus :

All thattruly have received ChriftJeſus, they are the children ofGod.

I have truly received Jeſus Chriſt, Therefore I am the child ofGod.

Themajor propofition is found inthe ſcripture, andthere can

SERM. VII.

The Method of Grace.

be nodoubt ofthat.

The affumptiondepends upon experience, or internal ſenſe ; Ihave truly received Jesus Chrift : Here ufually is the ſtumble; manygreat objections lie against it, which theycannot clearly anſwer : As, Obj. 1. Light and knowledge are neceſſarily required to the right receiving of Chriſt, but I am dark and ignorant, manycarnal unregenerate perſons know more than I do, and are more able todifcourſe of the mysteries of religion than I am.

Sol. But you ought to distinguiſh of the kinds and degreesof knowledge, and then you would fee that your bewailed ignorance is no bar to your intereſt in Chriſt.

There are two kinds ofknowledge :

1. Natural .

2. Spiritual.

There is a natural knowledge, even of ſpiritual objects, a ſpark of nature blown up by an advantageous education ; and though the objects of this knowledgebe ſpiritual things,yet the light in which they are difcerned, is but a mere natural light.

Andthere is a spiritual knowledge of ſpiritual things, the teaching of the anointing, as it is called, I John ii. 27. (i. e.) the effect and fruit of the Spirit's fanctifying work upon our ſouls, when the experience of a man's own heart informs, and teacheth his underſtanding, when by feeling the workings of grace inour own fouls, we come to underſtand its nature : this is ſpiritual knowledge. Now, a littleof this knowledge is a better evidence of a man's intereſt in Chriſt, than the moſt raifed and excellent degree of natural knowledge : As the philoſopher truly obſerves ; Praeftat paucula de meliori fcientia degustaſſe, quam de ignobiliori multa : One dram of knowledge of the beſt andmost excellent things, is better than much knowledge of Jeſus Chrift, that hath life and favour in it, is more than all the common things.

So it is here, a little ſpiritual knowledge of natural, fapleſs knowledge ofthe unregenerate,which leaves the heart dead, carnal, and barren : it is not the quantity, but the kind, not the measure, but thefavour : Ifyou know ſo much of the eviloffin, as renders itthe moſt bitter and burdenſome thing in theworld to you, and so much of the neceſſity and excellency ofChriſt, as renders him the moſt ſweet and defirable thing in theworld to you, though you maybe defective in manydegrees of knowledge, yet this is enough to prove yours to be the fruit ofthe Spirit : you mayhave afanctified heart, though you have an irregular or weak head : many that knew more than you, are inhell; and ſome that once knew as little as you, are now in heaven : In abfoluto etfacili ſtat aeternitas : Godhath not VOL. II.

The Method of Crace.

SERM. VII,

preparedheaven only for clear andfubtle heads. A little fanc tified, and effectual knowledge of Chrift's perfon, offices, fui tableness, and neceffity, may bring thee thither, when others with all theircurious fpeculationsandnotions,mayperish for ever

Ohj. 2. Butyou tell me, that affent to the truths of the goſpel is neceffarily included in ſaving faith, which, though itbe not the juflifying and faving act, yet it is pre-ſuppoſed and required to it. Now Ihave many ſtaggerings and doubtings a. bout the certainty and reality of theſe things; many horrid atheiſtical thoughts,which ſnake the affenting act of faith in the very foundation, andhence Idoubt Ido not believe.

Sol. There may be, and often is, a true and fincere affent found in the foul, that is aſſaulted with violent atheiſtical fuggeftions from Satan; and thereupon queſtions the truth of it.

And this is a very clearevidence ofthe realityof our affent, that whatever doubts, or contrary ſuggeſtions there be, yet we dare not in our practice, contradict or flight thoſe truths or duties which weare tempted todiſbelieve, ex. gr.

We are affaulted with atheiſtical thoughts, and tempted to flight and caft off all fears of fin, and practice of religious duties, yetwhen it comes to the point of practice, we dare not commit aknown fin, the awe ofGod is upon us ; we dare notomita known duty, the tie of confcience is found ſtrong enough to hold us cloſe to it: in this cafe, it is plain we do really affent, when we think we do not. Aman thinks he doth not love his child, yet carefully provides for him inhealth, and is full of griefand fears about him in fickness : why now, fo long as Ifee all fatherly duties performed, and affections to his child's welfare manifefted, let him faywhat he will as to the want of love to him, whilſt I fee this, he muſt excuſe me if Ido not believe him, when he faith hehath no love forhim.

Juſt ſo is it in this caſe, aman faith Ido not affent to the being, neceffity, or excellency of Jetus

Chrift; yet, in the mean time, his foul is filled with cares and fears about fecuringhis intereſt inhim, he is found panting and thirſting for him with vehement defires, there is nothing in all the world would give him ſuchjoy, as to be well affured ofan intereſt inhim ; while it is thus with anyman, let him fay or think what he will of his affent, it is manifeſt by this he doth truly, and heartily affent, and there canbeno better proof of it than theſe real effects producedby it.

Secondly, But if theſe, and other objections were never fo fullyantwered for the clearing of the affumption, yet it often falls out, that believers are afraid todraw the conclufion, and that fear partly arifes from,

SERM. VII.

TheMethod of Grace.

First, Theweighty importance ofthis matter.

Secondly, The ſenſe ofthe deceitfulneſs of their own hearts.

First, The concluſion isofinfinite importance to them, it is the everlasting happiness of their fouls, than which nothing is, or can be, of greater weight upon their ſpirits : things in which we are moſt deeply concerned, are not lightly and haftily received by us: it seems ſo great and ſo good, that we are

1tillapt (if there be any room for it) to ſuſpect the truth and certainty thereof, as never being fure enough.

Thus when the women that were the firſt meſſengers and witneſſes ofChrist's refurrection, Luke xxiv. 10, 11. came and told the diſciples thoſe wonderful and comfortable tidings, it is faid, " That their words feemed to them as idle tales, and they

" believed them not :" They thought it was too good to be true; too great to be haſtily received; ſo it is in this cafe.

Secondly, The ſenſe they have of the deceitfulneſs of their ownhearts, and the dailyworkings of hypocrify there, makes them afraid toconclude in ſogreat a pointas this is .

Theyknow that very many daily cozen and cheat themſelves inthis matter ; they know alſo that their own hearts are full of falſeneſsanddeceit; they findthem ſoin theirdaily obſervations ofthem; and what ifthey ſhould prove ſo inthis ? Why then theyare loft for ever ! They alſo know there is not the like danger in their fears and jealoufies, that wouldbe in their vain confidences and prefumptions: by the one, they are only deprived of their preſent comfort, butby the other, they would be ruined for ever: and therefore chuſe rather to dwell with their own fears (though they be uncomfortable companions) than run thedanger of fo great a mistake, which would be infinitely more fatal. And thisbeing thecommon caſe of moſt

Chriſtians, it follows that there must be many more believers in the world than do think, or dare conclude, themselves to be fuch.

Infer. 4. If theright receiving ofJeſus Chriſt, be true, ſaving,andjuſtifying faith, then those that have the leaft, andlowestdegree and measure ofsavingfaith, have causefor everto admire the bounty and riches of thegrace of God to them therein.

Ifyouhave receivednever ſolittleofhisbountyby the hand of providence, in the good things of this life, yet ifhe have givenyou any meaſureof true ſaving faith, he hath dealtbountifully indeedwith you : this mercy alone is enough to balance all other wants and inconveniencies of this life, poorinthe "

Gg2

The Method of Grace.

SERM. VII.

" world, rich in faith," James ii. 5. O let your hearts takein the full ſenſe of this bounty of God to you ; ſay with the apoſtle, Eph . i. 3. " Bleſſed be theGod andFather of our Lord Je- " ſus Chriſt, who hathbleſſed us with all ſpiritual bleſſings in " heavenlyplaces in Chriſt Jeſus :" andyou will in this onemercy, find matter enoughofpraiſe and thanksgiving, wonder and admiration to your dyingday, yea, to all eternity : for, dobut confider, First, The ſmallest meaſure ofſaving faith which is found in anyofthe people ofGod, receives Jeſus Chriſt : and in receiving him, what mercy is there which the believing foul doth not receive inhim, and with him ? Rom. viii. 32.

Obeliever, though the arms ofthy faithbe ſmall andweak, yet they embrace a great Chriſt, and receive therichest gift that ever God beſtowed upon the world: no fooner art thou become a believer, but Chriſt is in thee the hope of glory ; and thou hast authority to become a fon or daughter ofGod ? thou haft the broad ſeal of heaven toconfirm thytitle and claim tothe

) privileges of adoption, for " to as manyas receivedhim, tothem " gavehe powerto become the fons ofGod. "

[To as many,] be they ſtrong, or be they weak, provided they really receive Chrift by faith; there is authority or power given, ſo that it is no act of preſumption in them to ſay, God is our Father, heaven is our inheritance. O precious faith! the treaſures of ten thousand worlds cannot purchaſe ſuch privileges as theſe : all the crowns and ſcepters ofthe earth, fold at their fullvalue, are no price for fuch mercies.

Secondly, The leaft degree of ſaving faith, brings the foul into a ſtate of perfect and full juſtification.

For if it receives Jeſus Chriſt, it must therefore needs in him, and with him, receive a free, full, and final pardon of fin : the leaſt measure of faith receives remiſſion for the greateſt ſins. "Byhim all that " believe are justified from all things," Acts xiii. 39. itunites thy soulwith Chriſt, and then as the neceſſary conſequent ofthat union, there is no condemnation, Rom. viii. 1. 8δεν καλακριμα, notone condemnation, how many foever our finshave been.

Thirdly, The leaſt meaſure, ordegree of ſaving faith, is a greater mercy thanGod hath beſtowed, or ever willbeſtow uponmany that are far above you in outward reſpects : All men have not faith : nay, it is but a remnant amongmen that believe.

Fewofthe nobles andpotentates of theworld, have fuch a gift as this: they have houſes and lands, yea, crowns and fceptres, but no faith, noChriſt, no pardon ; theyhave autho

SERM. VII.

The Method of Grace. rity to rule over men, but no authority tobecome the fons of God, 1Cor. i. 26, 27.

Say therefore in thy moſt debaſed, ſtraitned, afflicted condition, " Return tothy reſt, O myfoul, for the Lord hath dealt

" bountifully with thee."

Fourthly, The leaſt degree of ſaving faith is more than all the power of nature can produce: There muſtbe a ſpecial revelation of the arm of the Lord in that work, Ifa. lii. 1.

Believers are not " born of the fleth, norof blood, nor of the " will ofman, but ofGod," John i. 12, 13. all believing motions towards Chriſt, are the effects of the Father's drawing,

John vi. 44. aglorious and irreſiſtable power goes forth from God toproduce it, whence it is called" the faithof the opera- " tion ofGod," Col. ii. 12 .

So then, let not believers deſpiſe the dayof ſmall things, or overlook that great and infinite mercywhich is wrapt up in the leaftdegree of ſaving faith.

Infer. 5. Learn hence the impoſſibility of theirfalvation, who neither know the nature, nor enjoy the means ofsaving faith.

Myfoul pities and mourns over the infidel world. Ah ! what will become of the millions of poor unbelievers ! there is but one door of falvation, viz. Chriſt ; and but onekey of faith to openthatdoor : andas that keywasnevergiven tothe Heathen world; ſo it is laidaſide, or taken away from the peopleby their cruel guides, all over the Popiſh world; were you among them, you shouldhear nothing elſe preſſed as neceffary to your falvation but a blind, implicit faith, tobelieve as the church believes ; that is, to believe they know not what.

To believe as thepopebelieves ; that is, as aninfidel believes, for ſo they confeſs he may be, * and though there be ſuch a thing, as an explicit faithſometimes ſpokenofamongthem, yet it is very ſparingly diſcourſed, very falſely deſcribed, and exceedingly flightedbythem, as the meereſt trifle in theworld.

First, Itis but ſparinglydiſcourſed of: they love not to accuſtom thepeoples ears to fuch a doctrine; one ofthemselves confeſſes that there is ſodeep a filence of explicit, particular faith in the Romiſh church, that you mayfind many everywhere, that believe no more of theſe things than Heathen philofophers t.

Secondly, When it is preached or written of, it is falfelyde- * For the Pope's internal faith is not neceffary to the church.

Canus in loc. Theol.p. 344.

† Navarr, cap. 11, P. 142.

The Method of Grace.

SERM . VII.

ſcribed: for theyplacethewhole nature and effence ofjustifying and ſaving faith in anaked aſſent: whichthe devils have as well as men, James ii. 19. no more than thisis preſſedupon the peo ple at any time, as neceſſarytotheir ſalvation.

Thirdly, And eventhis particular explicit faith,when it is ſpokenor writtenof, is exceedingly ſlighted.

I think if the devil himself were in thepulpit, he could hardlytell how tobring men to amore low and flighteſteem offaith; to repreſent it more as a very trifle, or a quite needleſs thing, than theſe his agentshave done.

Some ‡ ſay, if a man believe with a particular explicit faith,(i. e.) ifhe actually affent to the ſcripturetruths once in a year, it is enough.

Yea, and others|| think it too much to oblige people to believe oncein twelve months; and, for their eaſe, tell them, if they believe once in twelve years it is fufficient: and, left this ſhouldbe toogreat a talk, others * affirm, that if itbe donebutonce in their whole life, and that at the pointofdeath too, it is enough, eſpecially for the rude and common people. GoodGod! what a doctrine is here ! It was a ſaying long ago ofGregory (as I remember)

Malusminister eft nifus diaboli : A wicked miniſter is the devil's goofshawk, thatgoes abirdingfor hell; and O what game have theſe hawks ofhellamong fuch numerous flocks of peo ple ! O bleſs God, while you live, for your deliverance from Popery; and fee that you prize the goſpel, and means ofgrace, you enjoy at an higher rate, leſt God bring you once more under that yoke, which neither you nor your fathers could bear.

Second usefor examination.

Doth ſaving faith confiſt inadueandright receiving of the Lord Jesus Chriſt? then let me perfuadeyou toexamine yourfelves in this great point of faith. Reflect folemnly uponthe tranſactions that have been betwixt Chriſt and your fouls : thinkcloſe on this ſubject of meditation.

Ifallyou were worth inthe world lay in one precious stone, andthat ftone were to be triedby the ſkilful Lapidary, whether it were true or falſe, whether itwould fly, or endure under the fmart ſtroke ofhis hammer, fure yourthoughts couldnotbeunconcerned about the iſſue : Why all that you are worth inboth worlds depends upon the truthof your faith, which is now to betried, Otherefore read not theſe lines witharunning careleſs eye,

Petr . a S. Joſeph. ſum. Art. 1. p. 6.

Bonacina. Tom. 2. in i precept.

*Jo. San. Difp. 41. D. 324

SERM. VII.

The Method of Grace. butferiouslyponder the matterbefore you : You wouldbe loth toput to lea, though itwere but to croſs the channel, in a rottenleaky bottom : And willyou dare to venture into the ocean ofeternity in a falſe rotten faith! God forbid : You know the Lord is coming to tryevery man's faith as by fire, and that we muſt ſtandor fall for ever with the fincerity orhypocrify of our faith.

Surely, you can never be too exact and careful about. that, on which your whole eftate depends, and that for ever.

Now there are three thingsuponwhich we thouldhave a very tenderand watchful eye, for the discovery of the fincerity of our faith, and they are, Antecedents The Concoinitants Confequents } ofFaith .

{ As theſe are, ſo we must judge and reckon our faith tobe.

And, accordingly, they furnithus with three general marks or = trials of faith.

First, Ifyou woulddifcern the fincerity of your faith, examinewhether thoſe antecedents, and preparative works of the fpirit, were ever found in your souls, which uſe to introduce and uther it into the fouls ofGod's elect : Such are illumination, conviction, ſelf-deſpair, and earnest cries toGod.

Firſt, Illumination is a neceſſary antecedent to faith : You cannot believe tillGod hath openedyour eyes to ſee your fin, your misery by fin, andyourremedy inJeſus Chriſt alone: You find this act of the Spirit tobe the firſt, in order both of nature and time, and introductive to all the reſt, Acts xxvi. 18. " Το

" turn them fromdarkness to light, and from the power ofSa- " tan toGod."

As faith without works (which must be a consequent to it) is dead, ſo faith without light, which must be an antecedent to it, is blind : Faith is the handby which Chriſt is received, but knowledge is the eye by which that hand is directed.

Well then, hathGod opened your eyes to ſee fin, and mifety in another manner than ever you saw them before ? For certainly, ifGod have openedyour eyes by ſaving illumination, you will find as great a difference betwixt your former and preſent apprehenfions of fin anddanger, as betwixt the painted lion upon the wall or fign-poſt, and the real living lion that meets you roaring in the way.

Secondly, Conviction is an antecedent tobelieving : Where thisgoes not before, no faith can follow after : The Spirit firſt convinces of fin, then ofrighteouſneſs,John xvi. 8.

So Mark i. 15. "Repentye, and believe the goſpel :" Believe it, Oman,

The Method of Grace.

SERM . VII.

thatbreaſt of thine must be wounded, that vain and frothy heart ofthinemust be piercedand ſtung with conviction, fenfe, and forrow for fin : Thou must have ſome fick days, and reftleſs nights for fin, ifever thou rightly cloſe with Chrift by faith.

It is true, there is much difference foundin the ſtrength, depth, and continuance of conviction, and ſpiritual troubles in converts ; for fure it is, the child of faith is not ordinarily born without fome pangs.

Conviction is the application of that light which Godmakes to ſhine in our minds, to our particular cafe and condition, by the confcience ; and fure, when men come to ſee their miferable, and ſad eſtateby a true light, it cannot but wound them, and that tothe very heart.

Thirdly, Self-defpair, or a total and abſolute loſs inour ſelves about deliverance, and the way ofeſcape, either by our ſelves, or any other mere creature, doth, and mustgo before faith.

So it was with thoſe believers, Acts ii. 37. "Men and bre- " thren what ſhall we do ?" They are the words of men at a total loſs: It is the voice ofpoor diſtreſſed ſouls, that ſaw themſelves in miſery, but knew not, faw not, nor could deviſe any wayof eſcape from it, by any thing they could do for themfelves, or any other creature for them: And hence the apoſtle uſes that emphatical word, Gal. iii. 23. συγκεκλεισμενοι, (i. e.)

Shut up to thefaith, (i. e.) as men beſieged, and diſtreſſed in a garrifonintime of a ſtorm, when the enemy pours in upon them through the breaches, and over-powers them : There is but onefally-port orgate, atwhich they can eſcape, and to thatthey all throng, as deſpairing of life, if they take any other courſe.

Juſt ſodo mens convictions beſiege them, diſtreſs them, beat them off fromall their holds andintrenchments, and bring them to a pinching diſtreſs in themselves, ſhutting them up to Chriſt as the only way to eſcape.

Duties cannot save me, reformation cannot fave me, nor angels, normencan ſave me; there is no way but one, Christ, or co lemnation for ever.

I thought once, that a little repentance, reformation, reſtitution, and a ſtricter life, might be a way to eſcape wrath to come, but I find the bed is too ſhort, andthe covering too narrow : All is but loſs, dung, droſs, in compariſon with Jeſus

Chriſt ; If I trust to thoſe Egyptian reeds, they will not only failme, but pierce andwound metoo, I fee no hope within the whole Horizon of ſenſe.

Fourthly, Hence come vehement and earnest cries to God for faith, for Chrift, for help from heaven, to tranſport the foul out ofthis dangerous condition, to that ſtrong rock of falvation; to bring it out of this furious, ſtormy ſea of trouble,

SERM . VII.

The Method of Grace.

: where it is ready to wreck every moment, into that ſafe and quiet harbour, Chrift, Owhen a man ſhall ſee his mifery and danger, and no way ofeſcape but Chriſt, and that he hath no ability in himself to come to Chrift, to open his heart thus to receive him, but that this work offaith is wholly ſupernatural, the operation ofGod ; ' howwill the foul return again, and again uponGod, with fuch cries as in Mark ix. 24. " Lord, help my unbelief?" " Lord

" enable me tocome to Chriſt ; give me Chriſt or I periſh for 66 ever ; What profit is there in my blood ? Why ſhould I die

" in the fight and presence of a Saviour ? O Lord, it is thine " own work, a moſt glorious work : Reveal thine Arm in this

" work upon my foul, I pray thee ; give me Chrift, if thou

" deny me bread; give me faith, if thou deny me breath.

" It is more neceſſary that I believe, than that I live."

O Reader, reflect upon days and nights that are paſt, the places where thou hast been converſant : Where are the bedfides, or the ſecret corners where thou haft beſieged heaven with ſuch cries ? If God have thus enlightened, convinced, diftreffedthy foul, and thus fet thee a mourning after Chrift, it willbe one good fign that faith is come into thy foul ; for here are certainly the harbingers and fore-runners ofit, that ordinarily make way for faith into the fouls of men .

Secondly, If you would be fatisfied ofthe fincerity and truth ofyour faith, then examine what concomitants it is attendedwith in your fouls.

I mean, what frames and tempers your fouls were in, at that timewhen you thinkyou received Chriſt . For certainly, in thoſe that receive Chriſt, (excepting thoſe into whoſe hearts, God hath in a more ſtill and inſenſible way infufed faith betime, by his bleſſing uponpious education) fuch concomitant frames ofſpiritmaybe remarked, as theſe following.

First, The heart is deeplyferious, and as much in earnest in this matter, as ever it was, or can be, about any thing in the world.

This you fee in that example of the Jaylor, Acts xvi.:

29." He came in tremblingand astonished :" It is the moſt ſolemn and important matter that ever the foul had before it, in this world, or ever ſhall, or can have : How much are the hearts of men affected in their outward ſtraits and diſtreſſes, about the concernments of the body ? Their hearts are not a little concerned inſuch queſtions as theſe, " What ſhall I eat ?

" what ſhall I drink ?" wherewithal mall I and mine be fed and cloathed? but certainly the ſtraits that fouls are in about ſalvaVOL. II.

Hh }

The Method of Grace.

SERM. VII.

tion, must be allowed to be greater than theſe; and ſuch queſtion as that of the Jaylor's, " Sirs ! What must Ido tobe

" faved?" make deeper impreſſions upon the heart, thanwhat ſhall I eat, or drink ? Some, indeed, have their thoughts finking deeper into theſe things than others: Theſe thoughts lie with different degrees ofweight upon men; but all are moft folemnly and awfully concernedabout their condition : All frothi nefs and frolics are gone, and the heartfettles itself in the deepeft earnest about its eternal flate.

Secondly, The heart that receives Jeſus Chriſt, is inaframe ofdeep humiliation and self-abaſement. O, when a man begins toapprehend the firſt approaches ofgrace, pardon, and mercy by Jefus Chriſt to his foul : When a foul is convinced of its utter unworthiness, and defert of hell; andcan ſcarce expect any thing else from the juſt and holy God, but damnation, how do the firſt dawnings of mercy melt and humble them ! "0

" Lord, what am I that thou ſhouldeſt feed me and preferve " me! that thou ſhouldeſt but for a few years ſpare me, and " forbear me ! but that ever Jesus Chriſt ſhould love me, and "givehimself for me; that such awretched finner as 1, ſhould

" obtain union with his perfon, pardon, peace and ſalvation " byhis blood ! Lord, whence is this to fuch a worm as I ?

" and willChriſt indeed bestow himself upon me ? ſhall fo great " a bleffing as Chriſt ever come within the arms offuch a foul

as mine ? willGod in very deed be reconciled tome inhis " Son ? what, to me ! to fuch an enemy as I have been ! ſhall my fins which are ſo many, fo horrid, ſo much aggravated, beyond the fins of moſt men, be forgiven ? O what am I,

" vile dust ? baſe wretch, that ever God thould do this for "

" me !" And how is that ſcripture fulfilled and made good, Ezek. xvi. 63.

That thou mayeſt remember, and be con- " founded, andnever open thy mouth anymore,becauſeofthy

" ſhame, when I am pacifiedtowards thee for all that thou haft " done, faith the LordGod." Thus, thatpoor broken-hearted believer ſtoodbehind Chriſtweeping,and washinghisfeet with tears, asonequite melteddown,andovercomewiththe fenfe of mercy tofuch a vile ſinner, Luke vii. 38 .

Thirdly, The foulthat receives Jeſus Chriſt is in a weary condition, reſtleſs, and full ofdiſquietneſs, neither able to bearthe burdenof fin, nor knowinghow to bediſchargedfrom it, except

Chriſt willgive it eaſe, Mat. xi. 28. " Come unto me," that is, believe inme, you that arewearyandheavyladen:" Ifthey do not look into their own fouls, theyknow there is nofafety, andifthey do, there's no comfort. O! the burdenſome fenfę

SERM. VII.

The Method of Grace.

offinoverweighs them; they are ready to fall, to finkunder it.

Fourthly, The foul that rightly receives Chriſt, is not only in aweary, but ina longing condition : neverdid the hart pant more earnestly for the water-brooks: neverdid the hirelingdefire the ſhadow : never did a condeinnedperfon long for apardonmore thanthe foul longs after Jeſus Chrift. O, taid David, that one wouldgive me of the water of the well of Bethlehem to drink.

O, taith the poor humbled finner, that one would give me of the opened fountain of the blood of Chriſt to drink ! O for one drop ofthatpreciousblood ! O forone encouragingſmilefrom Chriſt !

Onow were ten thousand worlds at my command, and Chriſt to be bought, how freely would I lay them all down to purchaſe him! but he is thegift of God. O that God would give me

Chriſt, if I should go inrags, and hunger and thirſt all my days inthis world !

Fifthly, The foul in the timeof its cloſing with, or receiving Chrift, is inastate ofconflict : It hangs betweenhopes and fears, encouragements and diſcouragements,whichoccafions many afad ſtandand pauſe in thewayto Chriſt; fometimes the numberand nature ofits finsdiſcourage it, then the riches and freeneſs of the graceof Chriſt, erects his hopes again; there's little hope, faith unbelief; nay, it isutterly impoſſible, faith Satan, thatever fuch a wretch as thou ſhouldſt find mercy ; now the hands hang down. O but then there's a neceſſity, an abſolute neceffity ; I have not the choice of two, but am ſhut up to one way ofdeliverance : others have found mercy, and the invitation is to all that are weary, and to all that are athift: he faith, he that cometh to him, he will inno wife caft out; now new hopes inſpire the foul, and the hands that didhang down are again ſtrengthened.

Theſe are the concomitantframes that accompany faith.

3. Mark. Lastly, Examine the confequents and effects of faith, if you wouldbe ſatisfied ofthe truth and fincerity ofit: And fuch are, First, Evangelical meltings, and ingenuous thawings of the heartunder the apprehenfions ofgraceand mercy : Zech. xii. 10.

" They thall look uponme whom theyhave pierced, and ſhall " mourn."

Secondly, Love toChriſt, bis ways andpeople,Gal .v. 6 Faith worketh by love, (i. e.) it represents the love ofGod, and then makes use of the ſweetness of it by way ofargument, to conſtrainthe foul to all acts ofobedience,whereinitmay teſtifythe reality ofits love toGod and Chrift.

Hh 2

The Method of Grace.

SERM . VII.

Thirdly, Heart purity, Acts xv. 9. " Purifying their heartsby " faith:" It doth not only cleanſe the hands but the heart :

No principle in man, beſides faith, can dothis : Morality may hide corruption, but faith onlypurifies the heart from it.

Fourthly, Obedience to the commands of Chritt, Rom. xvi.

26. the very name offaith is calleduponobedience; for it accepts Chriſt as Lord, andurges uponthe foul the most powerful arguments in the world to draw it to obedience.

In a word, let the poor doubting believer, that queſtions his faith, reflect upon thoſe things that are unquestionable in his own experience, which being well confidered, will greatly tend to his fatisfaction inthis point.

It is very doubtful toyou whether you believe, but yet in the meanwhile, it may be paſt doubt, (being a matter ofclearexpe rience) that you have been deeply convincedof fin, ſtruck of from all carnal props and refuges, made willing to accept Jefus

Chrift upon whattermsfoever you mightenjoy him ; you doubt whether Chriſt be yours, but it is paſt doubt that you have a moſt high and precious eſteem of Chriſt, thatyou heartily long for him, that you prize and love all, whether perſons or things, that bear his image, that nothing in the world would pleaſe your hearts like a transformation intohis likeness ; thatyou had rather your fouls ſhould be filled withhis ſpirit, than your houfes with goldand ſilver.

Itisdoubtfulwhether Chriftbe yours, but it is paſt doubt that one ſmile from Chriſt, one token ofhis lovewould do you moregood than all the honours and ſmiles of theworld ; and nothing ſo grieves you, as your grieving him by fin doth : You dare not ſay that you have received him, nor canyou deny but that you have had many fick days and nights for him ; that you have gone into many fecret places with earn ing bowels after him ; whether he be yours or not, you cannot tell; but thatyou are refolved tobe his, thatyou can tell; whe ther he will fave you is but adoubt, butthatyou refolve to lie at his feet, and wait only on him, and never look to another for falvation, is no doubt.

Well, well ; poor penſive foul, ifit be ſo, ariſe, lift up thy dejectedhead, take thine own Chriſt into thy arms.

Theſe are undoubted figns ofa real cloſure with Chriſt ; thou makeſtthyfelf poor, and yet haft great riches : Such things as thefeare not foundin them that deſpiſe and reject Chriſt by unbelief.

3. Use of exhortation.

3. Ufe. This point is likewiſe very improveable by way of exhortation, and that both to Unbelievers and Believers.

SERM. VII.

The Method of Grace.

First, To unbelievers,who from hence must be preſſed, as ever theyexpect tofee the face ofGod in peace, to receive Jefus

Chrift, as he is now offered to themin the goſpel.

This is the very ſcope of the goſpel, I ſhall therefore preſs itby threegreat confiderations, viz.

A First, What is in Chriſtwhom you are to receive.

Secondly, What is in the offer ofChrift by the goſpel.

Thirdly, What is in the rejecting ofthat offer.

First motive.

First, Confider well what is in Chriſt, whom I perfuade you thisdayto receive : Did you knowwhat is in Chrift, you would never neglect or reject him as you do : For,

First,"God is in Chriſt," 2 Cor. v. 19. the Deity hathchoſen todwell inhis fleſh ; he is "God manifeſt in fleſh," I Tim iii.

16. a Godhead dwelling in fleſh, is the world's wonder : fo that inreceiving Chriſt, you receiveGod himself.

" Secondly, The authority ofGodis in Chriſt, Exod. xxiii. 21 .

My name is in him: Him hathGod the Father fealed," John vi. 27. he hath the commiffion, the great feal of heaven to redeem and ſave you : All power inheaven and earth is given to him, Matth. xxviii. 18. he comes inhis Father's name to you, as well as in his own name.

Thirdly, The wisdom of God is in Chriſt, 1 Cor. i. 24.

" Chrift the wisdom of God:" yea, " in him are hid all the " treaſures of wisdom and knowledge," Col. ii. 3. Never did thewisdom ofGoddiſplay itſelfbefore the eyes ofangels and men, as ithath done in Chriſt. The " angels defire to look in66 to it," 1 Pet. 1. 12. yet yettheyarenotfo much concerned in the project and deſignof this wisdom in redemption, asyou are.

Fourthly,The fulness of the Spirit is in Chriſt ; yea, it fills him ſo as it never did, nor will fill any creature, John iii. 34.

" God giveth not the Spiritby measure to him : " all others have their limits, ſtints, and meaſures; ſome more, fome leſs ; but the Spirit is in Chriſt without meaſure.

O how lovely and defirable are thoſe men that have a large meafure of the Spirit in them ! but he is anointed with the Spirit of holiness, above all his fellows, Pfal. xiv. 2, 7.

Whatever grace is found in all the faints, which makes them defirable and lovely, wiſdom in one, faith in another, patience in a third ; they all centre in Chrift as the rivers do inthe ſea, que faciunt divifa beatum, in hocmixtafluunt.

Fifthly, The righteousness ofGod is in Chriſt, by which only apoor guilty finnercanbejustified before God, 2 Cor. v. 21. we are" madetherighteousnessofGod inhim:" he is

The Method of Grace.

SERM. VII.

"the Lordour righteousness," Jer. xxiii. 6. i. e. " * the author " of our righteouineſs," or the Lordwho justifies us ; by that name he will be known, and calledbyhis people, thanwhich nonecanbe fweeter.

Sixthly,Thelove ofGod is in Chriſt ; yea, the veryyearning bowelsof divine love are in him : What is Chriſt, but the love ofGodwraptup in flesh andblood ? 1John iv. 9, ro. " In this

" was manifeſted the love of God towards us;" and herein is love, thatGod ſent his Son: this isthe highest flight that ever divine love made; and higher than this itcannot mount. O love, unparalleled and admirable !

Seventhly , The mercies and compaffions ofGod are all in Chrift, Jude ver. 21. Mercy is the thing thatpoor finnerswant, it is that theycry for at the laſt gaſp; it is the only thing that can dothem good. O what would they give to findmercyin that greatday ? Why, ifyou receive Chriſt, you ſhall with him receive mercy; butoutofhim, there is nomercy tobe expected from the hands ofGod ; for God will never exerciſe mercy to the prejudiceof his justice; and it is in Chrift thatjuſticeand mercy meet and embrace each other.

Eightly, To conclude, The ſalvations ofGod are in Chriſt, Acts iv. 12. " Neither is there ſalvation inany other."

Chrift is the door of falvation, and faith is thekey that opens that door tomen.

Ifyou therefore believe not, i. e. ifyou ſo receive not Jefus Chriſt, as Godhath offered him, you exclude yourſelves from all hopes offalvation.

The devils have as much ground toexpect falvation as you: you feewhat is in Chriſt to induce youto receive him.

Motive 2 .

Next, I beſeech you, confider what there is in the offer of Chriſt to finners, toinduce you to receive him.

Confider well towhom, andhow Chriſt is offered in the goſpel.

First, To whom he is offered ; not to the fallen angels, but toyou; they lie in chains ofdarkness, Jude 6. as he took not their nature, ſo he deſigns not their recovery ; and therefore willhave no treaty at allwith them: but he is offered toyou, creatures ofan inferior rank and order by nature; nor is he of fered to the damned, the treaty of peace is ended with them :

Chriftwill never make them another tender of ſalvation ; nor is heoffered tomillions of millions as good as you, now living in theworld.

The found of Chriſt, and ſalvation is notcometo theirears, but he is offered to you by the ſpecial favour and * Autorem juftitiæ noftra.

Calv. in loc.

SERM. VII.

The Method ofGrace. bounty of heaven; and will you not receive him ? O! then howwill the devils, the damned, and the Heathens, upbraid yourfolly! and ſay, had we had one fuch tender ofmercy, of whichyou havehadthouſands, wewould never havebeennow inthisplace of torments.

Secondly, Confider how Chriſt is offered to you, and you ſhallfind thathe is offered, 1. Freely, as the gift of God, toyour fouls ; you are not to purchasehim, but only to receive him.

Ifa Iv. 1. "Ho, every " one that thirſteth, come ye to the waters, andhe that hath

" nomoney, let him come," &c.

2. Chrift is offered importunately, by repeated intreaties.

2 Cor. v. 20 .

As thoughGod did beſeech you, we pray you " in Chrift's ftead, be ye reconciled to God." O! what amazing condefcenfion is here in the God of mercy ! God now beſeeches you, will you not yield to the intreaties ofyourGod?

Othen what wilt thou fay for thyself, whenGod will not hear thee,when thou ſhalt intreatand cry for mercy ? Whichbrings us to Motive 3. Confider the finand danger that there is inrefufing, or neglecting the present offers ofChriſt in the goſpel, and furely there is much fin in it; the verymalignity offin, and the fum ofall miſery, lies here ; for in refuſing Chrift,

1. You put the greatest contempt and flight upon all the attributes ofGod that it is poffible for a creature todo; Godhath made his justice, his mercy, his wisdom, and all his attributes, to thine in their brightestglory in Chriſt.

Never was there fuch adiſplay of the glory ofGod made to the world in any other way.

O then, what is it to reject and deſpiſe Jeſus Chriſt, but to offer the greatest affront to the gloryofGod, that it is poffible formento put upon it?

2. You hereby fruſtrate and evacuate the very deſign, and importanceofthe goſpel to yourſelves ; you " receive the grace

" ofGod in vain," 2 Cor. vi . I.

As good, yea, better had it been for you, that Chriſt had never come into the world, or, if hehad, that your lot had fallen in the dark places of the earth, where you had never heard his name; yea, goodhad it beenfor that man if he had never been born .

" 3. Hereby a man murthers his own foul. " I faidtherefore unto you, that you ſhall die in your fins; for if ye believe not that I am he, ye ſhall die in your fins," John viii. 24..

Unbelief is felf-murder; you are guiltyof theblood of your

SERM. VII.

The Method of Grace. own fouls: life and ſalvation was offered you, andyou rejected it.

Yea, 4. The refuſing ofChriſt by unbelief, will aggravate your damnation, above all others that periſh inignorance of Chrift.

O 'twill be more tolerable for Heathens, than for you ; the greatest meaſures of wrath are referved to punish the worst of finners, and among finners, none will be foundworſe than unbelievers.

Seeondly, To believers, this pointis veryuseful to perfuade them todivers excellent duties; among which, I ſhall ſingle out two principal ones, viz.

1. To bring up their faith ofacceptance, to the faith ofaf furance .

2. To bring up their converſations tothe principles and rules offaith.

1. You that have received Jeſus Chriſt truly, giveyourſelves no reſt till you are fully fatisfied that you have done fo ; accep tance brings you to heaven hereafter, but afſurance will bring heaven intoyour foulsnow, O what a life ofdelight and pleafure doth the aſſured believer live ! What pleaſure is it to him to lookback and confider where once he was,and wherehe now is ? To look forward, and confider where he now is, andwhere ſhortly he ſhall be ! I was in my fins, Iam now in Chrift : I am inChriſt now, I shallbe with Chriſt, and that for ever, after a few days.

I was upon thebrink ofhell, I am now upon the very borders of heaven ; I shall be, in alittle while, among the innumerable company of angels andglorified ſaints, bearing part withthem inthefong ofMofes, and of the Lamb, forevermore.

Andwhymay not you, that have received Chrift, receive the comfort ofyour union with him ? There be all the grounds and helps of afſurance furnished toyour hand ; there is a real union betwixt Chriſt andyour fouls, which is the very ground-work of aſſurance.

+ You have the ſcriptures before you which contain the figns of faith, and the very things withinyou that anſwer thoſe ſigns in the word.

Soyou read, and ſo, juſt ſo, you might feel it in your own hearts, would you attend to your own experience.

The Spirit of God is ready to fealyou, it is his office and his delight ſo to do. O therefore give diligence to this work, attend the ſtudy of theſcriptures, and ofyour own hearts more, and grieve not the holy Spirit ofGod, and you may ar rive to the very defire ofyour hearts.

+ The power and conftancy ofa firmhope reigns inus.

Serm. de patientis.

Cypr

SERM. VII.

The Method of Grace.

2. Bring up your conversations to the excellent principles and rules of faith ; Asyou have received Chriſt Jeſus the " Lord, ſowalk inhim," Col. ii. 6. Live as you believe ; you received Chriſt ſincerely inyour first cloſe with him, Omainin the like ſeriouſneſs and fincerity in all your ways, to the endofyour lives: you received him intirely and undividedly at firſt, let therebeno exceptions against anyofhis commands afterward. You received him exclusively to all others, ſee that youwatch against all felf-righteousness, and ſelf-conceitednefs now, andminglenothing ofyourown with his blood, whatever giftsorenlargements induty God shall giveyou afterwards.

You receivedhim advisedlyat first, weighingand confidering the ſelf-denying terms upon which hewas offered to you ; O ſhew that itwas real,and thatyou ſee nocauſe to repent the bargain, whateveryou ſhall meetwithin the ways ofChrift, and duty afterwards: convince the world ofyour conſtancy and chearfulness in allyour ſufferings forChriſt, that you are ſtill of the fame mind you were, and that Chriſt, with his croſs,

Chriſt, with a priſon, Chriſt, with the greatest afflictions, is worthyof all acceptation : "Asyehavereceivedhim, ſowalk yë

" inhim."

Let him be as ſweet, as lovely, as precious to you now, as he was the firſt momentyoureceivedhim ; yea, letyour

loveto him,delights inhim, and ſelf-denial for him, increaſe with your acquaintance with him,dayby day.

Use ofdirection.

Use. Lastly, Iwill cloſe all witha few words ofdirections to all that are made willing to receive the Lord Jesus Chriſt ; and fore it is but needthat help were given to poor Chriſtians ; in this matter, it isatime of trouble, fear, andgreat temptation; miſlakes are easily made, and ofdangerous conſequence ; attend heedfully, therefore, toa fewdirections .

Direction 1. First, Inyour receiving Chriſt, bewareyoudonot mistake themeans, for the end. Many do ſo,but ſeeyoudo not.

Prayer, fermons, reformations, are means tobringyou toChriſt, butthey are not Chriſt; to cloſe with thoſe duties isone thing, andtocloſe withChriſt is another thing.

If I go intoaboat, mydeſign is not todwell there, but to be carried to theplace whereon I defire to be landed: ſo it must be in this cafe, all your duties muſt land you upon Chrift ; they are means to bring you toChrift:

Direct. 2. Secondly, See that you receivenot ChristforapreJent help, butfor your everlasting portion. Manydofo; they willenquire after Chriſt, pray for Chriſt, caft themselves (in VOL. II. li

The Method of Grace.

SERM. VII.

theirway) upon Chriſt, and the fatisfaction ofhis blood, when the efficacy and terror ofconfcience is uponthem, andthey feel the fling ofguilt within them; but as soon as the ſtorm is over, andthe rod that confcience ſhaked overthem laid by, there'sno more talkof Chrift then : alas ! it was not Chriſt, but quietneſs, that they fought; beware ofmiſtaking peace for Chriſt.

Direct. 3. Thirdly, In receiving Christ come empty handeduntohim : " believing on him who juftifies the ungodly," Rom. iv. 5. and know that the deepeſt ſenſe of your own vileneſs, emptineſs, andunworthineſs, is the beſt frameof heart that can accompany you to Chrift.

Many perfons ſtand off from Chriſt for want of fit qualifications; they arenot prepared for Chriſt as they ſhould be, i. e. they would not come naked and empty, buthave fomething to commend them to the Lord Jefus for acceptance. O ! this is the pride of mens hearts, and the ſnare of the Devil.

Lethim that hath no moneycome : You are not to come to Chrift becauſe you are qualified, but that you may be qualified with whatever you want; and the beſt qualification you can bringwith you, is a deep ſenſe that you have noworth nor excellency at all in you.

Direct. 4. Fourthly, In receiving Christ, beware ofdangerous delays .

O follow on that work tillitbe finiſhed.

You read offome that are almoſt perfuaded, and others not far fromthe kingdom ofGod ; O take heed ofwhat theprophet ſays, Hofea xiii. 13.

Delays here are full of danger, life is uncertain, fo aremeans ofgrace too. The man-flayer needed no motives to quicken his flight to the city of refuge.

Direct. 5. Fifthly, See that you receive all Christ, with all yourheart. To receive allChriſt, is to receive his perfon cloathedwith all his offices; and to receive him with all your heart, is to receive him into your understanding, will, and affections,

Acts viii . 37.

As there is nothing in Chriſt that maybe refuſed, ſo there is nothing in you from which he must be excluded.

Direct. 6. Lastly, Underſtand that theopening ofyour hearts to receive the Lord Jesus Chriſt, is not a work done by any power of your own, but the arm ofthe Lord is revealed there in, Ifa, liii. 1.

It is therefore yourduty and intereſt tobe daily at the feet ofGod, pouring out your fouls to him in fecret, for abilities to believe. And so much, as to our actual reception of Chrift.

Thanks be to Godfor Jesus Christ.

↑ Back to top