Received. / 26 THE METHOD OF GRACE. (Ch. L and therefore is said, in a law-sense, not to worfc, because he does not so work as to answer the purpose and end of the law, which accepts of nothing beneath perfect obe- dience. And when the ungodly are said to be justified, that character describes not the temper and frame of their hearts and lives after their justification, but what it was before ; not as it leaves, but as it found them. 3. How unreasonable and worse than brutish is the sin of infidelity, by which the sinner rejects Christ, and with him all those mercies and benefits which alone can re- lieve and cure his misery ! He is by nature blind and ig- norant, and yet he refuses Christ, who comes to him with heavenly light and wisdom ; he is condemned by the ter- rible sentence of the law to eternal wrath, and yet rejects Christ, who tenders to him complete and perfect righ- teousness : he is wholly polluted and plunged into the pollutions of nature and practice, yet will have none of Christ, who would become sanctification to him. He is oppressed in soul and body, with the deplorable effects and miseries sin hath brought upon him, and yet is so ID love with his bondage, that he will neither accept Christ nor the redemption he brings to sinners. O ! what monsters, what beasts has sin turned its sub- jects into ! " Ye will not come to me that ye might have life." John, 5 : 40. Sin has stabbed the sinner to the heart, the wounds are all mortal, eternal death is before him ; Christ has pre-pare'd the only remedy that can heal his wounds, but he will not suffer him to apply it. He acts like one in love with death, and that judges it sweet to perish, So Christ tells us, " All they that hate me love death," Prov. 8 : 36 ; not in itself, but in its causes, with which it is inseparably connected. They are loth to burn, yet willing to sin ; though sin kindles the everlasting flames. So that in two things the unbeliever shows him- self worse than brutish : he cannot think of damnation, the effect of sin, without horror; and yet cannot think of sin, Ch. 1.) CHRIST APPLIED TO BELIEVERS. 27 the cause of damnation, without pleasure ; he is loth to perish to all eternity without remedy, and yet refuses and declinss Christ as if he were an enemy, who only can and would deliver him from that eternal perdition. How do men thus act as if they were in love with their own ruin ! Many poor wretches now in the way to hell, how hard do they struggle to cast themselves away ! Christ meets them in the ordinances, where they studi- ously shun him ; or checks them in their way by convic- tions, which they strive to overcome and conquer. Oh, how willing are they to accept a cure, a benefit, a reme- dy for any thing but their souls ! You see, then, that sin- ners cannot, should they study all their days to do them- selves a mischief, take a readier course to ruin them- selves than by rejecting Christ in. his gracious offers. Surely the sin of Sodom and Gomorrah is less than this sin. Mercy itself is exasperated by it, and the damna- tion of such as reject Christ, so seriously and frequently offered to them, is just, inevitable, and will be more in- tolerable than to any in the world besides. Neither heathens nor devils ever aggravated their sins by the wil- ful refusing of such an appropriate, offered, and only remedy. 4. What a tremendous symptom of wrath and sad cha- racter of death appears upon that man's soul, to which no effectual application of Christ can be made by the Gos- pel. Christ with his benefits is frequently tendered to men in the Gospel ; they have been besought to accept him ; these entreaties and persuasions have been urged by the greatest arguments, the command of God, the love of Christ, the inconceivable happiness or misery which unavoidably follow the accepting or rejecting of these offers, and yet nothing will affect them. All their pleas for unbelief have been confuted ; their reason and con- science have stood convinced ; they have been speech- less, as well as christless : not one sound argument is 28 THE METHOD OF GRACE. ( Oh. I. found with them to defend their infidelity, and they con- fess in general that such a course as theirs leads to de- struction. They will allow that those who are in Christ are happy ; and yet, when it comes to the point, their own closing with him, all arguments, all entreaties, are unsuccessful. Lord ! what is the reason of this obstinacy 1 In other things it is not so. If they be sick, they are so far from rejecting a physician, that they will send, and pray, and pay him too. If they be arrested for debt, and any one will be a surety, words can hardly express the sense they have of such a kindness : but though Christ would be both a physician and surety, and whatever else their needs require, they will rather perish to eternity than accept him. What may we fear to be the reason of this, but that they are not of Christ's sheep. John, 10 : 26. The Lord open the eyes of poor sinners, to apprehend not only how great a sin, but how dreadful a sign this is. 5. If Christ, with all his benefits, be made ours by God's special application, wliat a day of mercy is the day of conversion ! what multitudes of choice blessings visit the converted soul in that day ! " This day," said Christ to Zaccheus, " is salvation come to this house." Luke, 19 : 9. In this day ChrisU comes into the soul, and he comes not empty, but brings with him all his treasures of " wisdom and righteousness, sanctification and re- demption." Troops of mercies, yea, of the best of mer- cies, come with him. It is a day of gladness and joy to the heart of Christ, when he is espoused to and received by the believing soul : it is a coronation day to a king. So you read, Sol. Song, 3:11; where is shadowed out the joy of Christ's heart, when poor souls, by their high estimation of him and consent, to his government, do, as it were, crown him with glory and honor, and make his heart glad. Now, if the day of our espousals to Christ be the day Ch. L) CHRIST APPLIED TO BELIEVERS. 29 of the gladness of his heart, and he reckons himself thus honored and glorified by us, what a day of joy and glad- ness should it be to our hearts, and how should we be transported with joy, to see a king from heaven, with all his treasures of grace and glory, bestowing himself freely, and everlastingly upon us, as our portion ! No wonder that Zaccheus came down joyfully, Luke, 19 : 6 ; that the eunuch went home rejoicing, Acts, 8 : 39 ; that the jailer rejoiced, believing in God with all his household, Acts, 16 : 34 ; that they that were converted did eat their meat with gladness, praising God, Acts, 2 : 41, 46 ; that there was great joy among them of Samaria, when Christ came among them in the preaching of the Gospel. Acts, 8 : 5, 8. I say, it is no wonder we read of such joy ac- companying Christ into the soul, when we consider that in one day so many blessings meet together in it, the least of which is not to be exchanged for all the king- doms of this world and the glory of them. Eternity itself will but suffice to bless God for the mercies of this one day. 6. If Christ be made all this to every soul to whom he is effectually applied, what cause have those that are under the preparatory work of the Spirit, and are come nigh to Christ and all his benefits, to stretch out their hands with vehement desire to Christ, and invite him into their souls ! The whole world is distinguishable into three classes of persons : such as are far from Christ ; such as are notfar^from Christ ; and such as are in Christ. They that are in Christ have heartily received him. Such as are far from Christ will not open to him ; their hearts are fast barred by ignorance, prejudice and unbelief against him. But those that are under the preparatory workings of the Spirit are come nigh to Christ, who see their own indispensable necessity of him, and his suitableness to their necessities, in whom also encouraging hopes begin to dawn, and their souls would close sincerely and uni- 30 THE METHOD OF GRACE. (Ch. 1. versally with him, O what vehement desires ! what strong pleas ! what moving arguments should such per- sons urge and plead to win Christ and get possession of him. They are in sight of their only remedy ; Christ and salvation are come to their very doors ; there wants but a few things to make them blessed for ever. This is the day in which their souls are exercised between hopes and fears : now they are much alone, and deep in thoughtful- ness, they weep and make supplication for a heart to be- lieve, and that against the great discouragements which they encounter. Reader, if this be the case of thy soul, it will not be the least service I can render thee, to suggest such pleas as are proper now to be urged for the attainment of thy desires, and the .closing of thy heart with Christ. Plead the absolute necessity which now drives thee to Christ tell him thy hope in all other refuges is utterly perished : thou art come like a starving beggar to the last door of hope. Tell him thou now beginnest to see the absolute necessity of Christ : thy body hath not so much need of bread, water or air, as thy soul hath of Christ, and the wisdom and righteousness, sanctification and redemption that are in- him. Plead the Father's gracious design in furnishing and sending him into the world, and his own design in ac- cepting the Father's call, " Lord Jesus, wast thou not * anointed to preach good tidings to the meek, to bind up the broken-hearted, and to proclaim liberty to the cap- tives, and the opening of the prison to them that are bound 1 ?' Isa. 61 : 1. Behold an object suitable to thine office : whilst I was ignorant of my condition, I had a proud rebellious heart, but conviction and self-acquaint- ance show me my sin : my heart was harder than the nether mill-stone, it was as easy to dissolve the obdurate rocks as to thaw and melt my heart for sin; but now God hath opened mine eyes, I sensibly feel the misery Ch. 1.) CHRIST APPLIED TO BELIEVERS. 31 of my condition. I once thought myself at perfect liber- ty, but now I see that what I thought perfect liberty is perfect bondage ; and never did a poor prisoner sigh for deliverance more than I. Since then thou hast given me a soul thus prepared, though still unworthy, for the exer- cise of thine office and the execution of thy commission^ Lord Jesus, be, according to thy name, a Jesus, a Savior unto me." Plead the unlimited and general invitation made to such souls as you are to come to Christ freely. " Lord, thou hast made open proclamation, Ho, every one that thirst- eth, come ye to the waters,' Isa. 55 : 1, and * Let him that is athirst come.' Rev. 22 : 17. In obedience to thy call, lo, I come ; had I not been invited, my coming to thee, blessed Lord Jesus, had been an a^t of presumption, but this makes it an act of duty and obedience." Plead tlie unprofitableness of thy blood to God. " Lord, there is no profit in my blood, it will turn to no more ad- vantage to thee to destroy, than it will to save me : if thou send me to hell, as the merit of my sin calls upon thy justice to do, I shall be there dishonoring thee to all eternity, and the debt I owe thee will never be paid. But if Christ be applied to me for righteousness, the satisfaction will be complete. If the honor of thy jus- tice lay as a bar to my pardon, it would stop my mouth ; but when thy justice as well as thy mercy shall both rejoice together, and be glorified and pleased in the same act, what hinders but that Christ be applied to my soul ? Plead thy compliance with the terms of the Gospel : tell him, " Lord, my will complies fully and heartily to all thy gracious terms. I can now subscribe a blank : let God offer his Christ on what terms he will, my heart is ready to comply ; I have no exception against any article of the Gospel. And now, Lord, I wholly refer myself to thy pleasure ; do with me what seemeth good in thine eyes, only give me an interest in Jesus Christ ; as to all 32 THE METHOD OP GRACE. Ch. L other concerns, I lie at thy feet, in full resignation of all to thy pleasure. Never yet did any perish in that posture and frame ; and I hope I shall not be made the first in- stance and example." 7. If Christ, with all his benefits, be made ours by a special application, how thankful and happy should be- lievers be, in every condition into which, God casts them in this world ! After such a mercy as this, let them ne- ver open their mouths any more to repine at the out- ward inconveniencies of their condition. What are the things you want compared with the things you enjoy 1 What is a little money, health, or liberty, to " wisdom, righteousness, sanctification, and redemption ]" All the crowns and sceptres in the world are no price for the least of these mercies. But your duty lies much higher than contentment. Be thankful, as well as content, in every state. " Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." Ephes. 1:3. O think what are men to an- gels, that Christ should pass by them to become a Sa- vior to .men 1 And what art thou among men, that thou shouldst be taken and others left ! And among all the mercies of God, what mercies are comparable to these conferred upon thee 1 O bless God in the lowest ebb of outward comforts, for such privileges as these. And yet you will not come up to your duty in all this, except you be joyful in the Lord, and rejoice evermore, after the receipt of such mercies as these. " Rejoice in the Lord alway : and again I say, rejoice." Phil. 4 : 4. Has not the poor captive reason to rejoice when he has recovered his liberty ] the debtor to rejoice when all scores are cleared, and he owes nothing 1 the weary tra- veller to rejoice, though he be not owner of a shilling, when he is come almost home, where all his wants shall be supplied ] This is your case when Christ once becomes Ch. 2.) UNION WITH CHRIST. 33 yours : you are the Lord's freeman, your debts to justice are all satisfied by Christ ; and you are within a little of complete redemption from all the troubles and inconve- niences of your present state. Thanks be to God for Jesus Christ. CHAPTER II. THE BELIEVER'S UNION WITH CHRIST. I in them, and Thou in me, that they may be made perfect in one. John, 17 : 23. The design and end of the application of Christ to sin- ners is the communication of his benefits to them ; but all communication of benefits necessarily implies commu- nion, and all communion as necessarily presupposes union with his person : I shall therefore now treat of the union between Christ and believers ; this union being the princi- pal act wherein the Spirit's application of Christ consists, In this verse we find a threefold union : one between the Father and Christ, a second between Christ and be- lievers, a third between believers themselves. 1. Thou in me. This is a glorious ineffable union, and is fundamental to the other two. The Father is not only in Christ in affection, as one dear friend is in another, who is as his own soul; nor only essentially in the iden- tity and sameness of nature and attributes, in which respect Christ is " the express image of his person," Heb. 1:3; but he is in Christ also as Mediator, by com- municating the fulness of the Godhead which dwells in 34 THE METHOD OF GRACE. (Ch. 2. him as God-man, in a transcendent and singular manner, so as it never dwelt nor can dwell in any other. Col. 2 : 9. 2. / in them : Here is the union between Christ and the saints. As if he had said, Thou and I are one essen- tially, they and I are one mystically : thou and I are one by communication of the Godhead and the fulness of the Spirit to me as Mediator ; they and I are one by my communication of the Spirit to them in measure. 3. Hence results a third union between believers them- selves; that they may be made, perfect in one: the same Spirit dwelling in them all, and equally uniting them all to me, as living members to their Head, there must be a dear and intimate union between themselves, as fellow- members of the same body. Our subject at present is the second branch, the union between Christ and believers, from which we gather this proposition : That there is a strict and dear union between Christ and all true believers. The Scriptures have borrowed from the book of nature four elegant and lively metaphors to help us to under- stand the nature of this union with Christ; but no one of them singly, nor all of them jointly, can give us a full and complete idea of this mystery. " He that is joined to the Lord (in the original, glued) is one spirit." 1 Cor. 6 : 17. Yet this is but a faint and imperfect shadow of our union with Christ ; for though this union by glue be intimate, it is not vital, as is that of the soul with Christ. So of the groff and stock mentioned Rom. 6:5; for though it be there said that believers are implanted, or ingrafted, and this union between it and the stock be vital, for it partakes of the vital sap and juice; yet here also the metaphor is incomplete, for a graff is of a more ex- cellent nature than the stock, and the tree receives its Ch. 2.; UNION WITH CHRIST. 35 denomination from it, as from the more noble and excel- lent part ; but Christ, into whom believers are ingrafted, is infinitely more excellent than they, and they are deno- minated from him. Another metaphor is that of the conjugal union, Ephes. 5 : 31, 32 ; but though this be exceedingly dear and inti- mate, so that a man leaves father and mother and cleaves to his wife, and they two become one flesh ; yet this union is not indissolvable, but may and must be broken by death; and then the survivor lives alone without any communion with or relation to the person that was once so dear. But the union between Christ and the soul can- not be dissolved by death, it abides to eternity. The fourth metaphor is that of the head, and members united by one vital spirit, so making one physical body. Ephes. 4 : 15, 16. But though one soul actuates every member, it does not knit every member alike near to the head ; but here every member is alike nearly united with Christ the head; the weak are as near to him as the strong. Let us then consider the reality and the nature of this union. That THERE is SUCH A UNION between Christ and believers, appears, 1. From the communion between Christ and believers. In this the apostle is express, " Truly our fellowship is with the Father, and with his Son Jesus Christ." 1 John, 1:3. It signifies such fellowship or copartnership as persons have by a joint interest in one and the same enjoy- ment, which is in common betwixt them. So we are par- takers of Christ. Heb. 3:14. And the saints are called the. companions, consorts or fellows of Christ, Psalm 45 : 7 ; " and that not only in respect to his assumption of our mortality, and investing us with his immortality, but it has a special reference and respect to the unction of the Holy Ghost, or graces of the Spirit, of which believers are partakers with him, and through him." (Rivet.) Now 36 THE METHOD OF GRACE. (Ch. 2, this communion of the saints with Christ is entirely and necessarily dependent upon their union with him, even as much as the branch's participation of the sap and juice depends upon its union and coalition with the stock : take away union and there can be no communion or commu- nication ; which is clear from 1 Cor. 3 : 22, 23, "All are yours, and ye are Christ's, and Christ is God's," implying that all our participation of Christ's benefits is built upon our union with Christ's person. 2. The reality of the believer's union with Christ is evident from the imputation of Christ's righteousness to liim for his justification. That a believer is justified be- fore God by a righteousness without himself, is unde- niable from Rom. 3 : 24, " Being justified freely by his grace, through the redemption that is in Christ Jesus." And that Christ's righteousness becomes ours is as clear from Rom. 4 : 23, 24 ; but it can never be imputed to us, except we be united to him, and become one with him : which is also plainly asserted in 1 Cor. 1 : 30, " But of him are ye in Christ Jesus, who of God is made unto us wisdom and righteousness, sanctification and redemp- tion." He communicates his merits to none but those that are in him. Hence all those vain cavils of papists, disputing against our justification by the righteousness of Christ, and as- serting it to be by inherent righteousness, are solidly answered. When they demand, " How can we be justi- fied by the righteousness of another *? Can I be rich with another man's money, or preferred by another man's honors 1" Our answer is, Yes, if that other be my surety or husband. Indeed Peter cannot be justified by the righteousness of Paul; but both may be by Christ's righ- teousness imputed to them ; they being members, jointly knit to one common head. Principal and surety are one in obligation and construction of law. Head and members are one body ; branch and stock are one tree ; and it is Ch. 2.) UNION WITH CHRIST. 37 no strange thing to see a graff live by the sap of another stock, when once it is ingrafted into it. 3. The sympathy between Christ and believers proves a union between them : Christ and the saints smile and sigh together. Paul tells us that he " filled up that which was behind " (the remainders) " of the afflictions of Christ in his flesh:" Col. 1 : 24 ; not as if Christ's suf- ferings were imperfect ; " for by one offering he hath perfected for ever them that are sanctified," Heb. 10 : 14, but in these two Scriptures Christ is considered in a twofold capacity : he suffered once in his own person, as Mediator; these sufferings are complete and full, and in that sense he suffers no more : he suffers also in his church and members, thus he still suffers in the sufferings of every saint for his sake ; and though these sufferings in his mystical body are not equal to the other in theii weight and value, nor yet designed for the same use and purpose, to satisfy, by their proper merit, offended justice ; nevertheless they are truly reckoned the sufferings of Christ, because the head suffers when the members do. How else can Acts, 9 : 4, be understood, where Christ, the Head in heaven, cries out, " Saul, Saul, why perse- cutest thou me ]" when the foot was trod upon on earth ? How doth Christ sensibly feel our sufferings, or we his, if there be not a mystical union between him and us ] 4. The manner in which the saints shall be raised at the last day, proves this mystical union between Christ and them ; for they are not to be raised as others, by the naked power of God without them, but by the virtue of Christ's resurrection as their Head, sending forth vital, quickening influences into their dead bodies, which are united to him as well as their souls. " But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." Rom. 8:11. The saints could not be raised in the last 38 THE METHOD OF GRACE. (Ch. a resurrection by the Spirit of Christ dwelling in them, if that Spirit did not knit and unite them to him, as members to their head. II. I shall endeavor to show the NATURE of this union, according to the weak apprehensions we have of so sub- lime a mystery. It is, to speak generally, an intimate conjunction of be- lievers to Christ, by the imparting of his Spirit to them, whereby they are enabled to believe and live in him. All divine and spiritual life is originally in the Father, and cometh not to us but through the Son. John, 5 : 26. To him hath the Father given to have an *uToa>, a quick- ening, enlivening power in himself; and the Son com- municates this life which is in him to none but by the Spirit : " The Spirit of life in Christ Jesus hath made me free from the law of sin and death." Rom. 8 : 2. The Spirit must therefore first act in us, before we can live in Christ ; and when he does so we are enabled to exert that vital act of faith whereby we receive Christ. All this we are taught by Christ himself: " As the living Father hath sent me, and I live by the Father, so he that eateth me," that is by faith applies me, " even he shall live by me." John, 6 : 57. So that these two, namely, the Spirit on Christ's part, and faith his work on our part, are the two ligaments by which we are knit to Christ. But that we may the better understand the nature of this union, we shall consider it more particularly ; first remarking what it is not, that we may prevent misappre- hension. The saints' union with Christ is not one merely of conceit or notion, but really exists. I know the atheisti- cal world censures all these things as fancies and idle imaginations, but believers know the reality of them : "At that day ye shall know that I am in my Father, and ye in me, and I in you." John, 14 : 20. The saints' union with Christ is not a physical union, Ch. a.) UNION WITH CHRIST. 39 as between the members of a natural body and the head: our nature indeed is assumed into union with the person of Chiist, but the blessed md holy flesh of Christ alone has the honor to be so united as to make one person with him. Nor is it an essential union, or union with tlie divine nature, so that our beings are thereby swallowed up and lost in the Divine Being. Some there be indeed that talk at that wild rate, of being godded into God, and christed into Christ ; but oh, there is an infinite distance between us and Christ, in respect to nature and excellency, not- withstanding this union. The union I here speak of is not a federal union, or a union by covenant only : such a union indeed there is between Christ and believers, but that is consequential to and wholly dependent upon this. Nor is it a mere moral union by love and affection ; as when we say a friend is another self; the lover is in the person beloved. Such a union of hearts and affection there is between Christ and the saints, but this is of another nature : that we call a moral, this is a mystical union ; that only knits our affections, but this our per- sons to Christ. But, 1. Though this union neither makes us one person nor essence with Christ, yet it knits our persons most intimate- ly to the person of Christ. The church is Christ's body, Col. 1 : 24, not his natural, but his mystical body ; that is to say, his body in a mystery, because it is to him as his natural body. The saints stand to Christ in the same relation that the natural members of the body stand to the head, and he stands in the same relation to them as the head to the natural members ; and consequently they stand related to one another, as the members of a natural body do to each other. Christ and the saints are not one, as the oak and the ivy that clasps it are one, but as the graff and stock are one : it is not an union by adhesion, 40 THE METHOD OF GRACE. (Ch. 2. but incorporation. Husband and wife are not so near, soul and body are not so near, as Christ and the believ- ing soul are near to each othe& 2. The mystical union is wholly supernatural, wrought ly the power of God only. So it is said, " But of him are ye in Christ Jesus." 1 Cor. 1 : oO. We can no more unite ourselves to Christ, than a branch can incorporate itself into another stock ; it is of God, his proper and sole work. There are only two ligaments or bands of union be- tween Christ and the soul : viz. the Spirit on his part, and faith on ours. But when we say faith is the band of union on our part, the meaning is not that it is so our own act, as that it springs naturally from us, or is educed from the mere power of our own wills ; no, for the apos- tle expressly contradicts it ; " not of yourselves, it is the gift of God." Eph. 2 : 8. But we are the subjects of it; and though the act on that account be ours, yet the pow- er enabling us to believe is God's. Eph. 1 : 19, 20. 3. The mystical union is an immediate union : immedi- ate, not as excluding means and instruments, for many are employed in effecting it ; but immediate, as exclud- ing degrees of nearness among the members of Christ's mystical body. In the natural body one member stands not as near to the head as another, but all the mystical members of Christ's body, the smallest as well as the greatest, have an immediate coalition with Christ : " To the church of God which is at Corinth, to them that are sanctified in -Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours" 1 Cor. 1 : 2. 4. The saints' mystical union with Christ is a funda- mental union ; it is fundamental by way of sustentation ; all our fruits of obedience depend upon it : " As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me." John, Ch. 2.) UNION WITH CHRIST. 41 to : 4. It is fundamental to all our privileges and com- fortable claims : "All are yours, and ye are Christ's." 1 Cor. 3 : 23. And it is fundamental to all our expectations of glory : " Christ in you the hope of glory." Col. 1 : 27. So then, destroy this union, and with it you destroy all our fruits, privileges, and eternal hopes, at a stroke. 5. The mystical union is a most efficawous union, for through this union divine power is communicated to our souls, both to quicken us with the life of Christ, and to preserve and secure that life in us. Without the union rf the soul to Christ, which is efficiently the Spirit's act, there can be no communications of life from Christ to us. Eph. 4 : 16. And the mp>*, or effectual working of the spirit of life in every part, of which the apostle speaks, (as though he had said, the first appearance of a new life, a spiritual vitality diffused through the soul which was dead in sin,) our union with Christ is as necessary to maintain, as it was originally to produce. Why is not this life again extinguished in us by so many deadly wounds as are given it by temptations and corruptions, but that Christ himself has said, John, 14 : 19, "Because I live, ye shall live also :" whilst there is vital sap in me the root, you that are branches in me cannot wither and die. 6. The mystical union is an indissoluble union : there is an everlasting tie between Christ and the believer. In this respect it excels all other unions. Death dissolves the dear union between the husband and wife, friend and friend, yea, between soul and body, but not between Christ and the soul : the bands of this union perish not in the grave. Who shall separate us from " the love of Christ V 9 asks the apostle, Rom. 8 : 35. He bids defi- ance to all his enemies, and triumphs in the firmness of this union over all hazards that seem to threaten it. It is with Christ and us, in this mystical union, as it is with Christ himself in the hypostatical union of his. two na- 42 THE METHOD OP GRACE. (Ch. 2. tures. This union was not dissolved by his death, when the natural union between his soul and body was ; nor can the mystical union of our souls and bodies with Christ be dissolved, when the union between us and our dearest relations, yea, between the soul and body, is dis- solved by death. God calls himself the God of Abraham, long after his body was turned into dust. 7. It is an honorable union ; yea, the highest honor that can be done to men, the greatest honor that was ever done to our common nature, was by its assumption into union with the second person hypostatically, and the high- est honor that was ever done to our single persons, was their union with Christ mystically. To be a servant of Christ is a dignity transcendent to the highest advance- ment among men ; but to be a member of Christ, how matchless is the glory ! And yet, such honor have all the saints, Eph. 5 : 30, " We are members of his body, of his flesh, and of his bones." 8. It is a most comfortable union ; yea, the ground of all solid comfort, both in life and death. Whatever troubles, wants or distresses befall such, in this is abun- dant relief and support : Christ is mi^e, and I am his : what may not the redeemed soul make out of that ! If I am Christ's, he will care for me, and indeed, in so doing, he does but care for his own. He is my head, and to him it belongs to care for the safety and welfare of his own members. Eph. 1 : 22, 23. He is not only a head to his own, by way of influence, but to all things else, by way of dominion, for their good. How comfortably may we, under this cheering consideration, repose ourselves upon him at all times and in all difficulties. 9. It is a fruitful union ; the immediate end of it is fruit. We are married to Christ, " that we should bring forth fruit to God." Rom. 7 : 4. All the fruit we bear before our ingrafting into Christ is worse than none : till the person be in Christ, the work cannot be evangelically Ch.2.) UNION WITH CHRIST. 43 good and acceptable to God : we are " made accepted in the Beloved." Eph. 1 : 6. Christ is a fruitful root, and makes all the branches that live in him so too. John, 15 : 5. 10. It is an enriching union ; for by our union with his person we are immediately interested. in all his riches, 1 Cor. 1 : 30. How rich and great a person do the little arms of faith clasp and embrace ! " All are yours," 1 Cor. 3 : 22 ; all that Christ hath becomes ours, either by communication to us, or improvement for us : his Father, John, 20 : 17 ; his promises, 2 Cor. 1 : 20 ; his providences, Rom. 8:28; his glory, John, 17 : 24 ; all are ours by virtue of our union with him. INFERENCE 1. If there be such a union between Christ and believers, what transcendent dignity hath God put upon believers ! Well might Constantino prefer the honor of being a member of the church to that of being head of the em- pire ; for it is not only above all earthly dignities and honors, but, in some respects, above the honor which God hath put upon the angels of glory. Great is the dignity of the angelic nature : the angels are the highest species of creatures ; they have the honor continually to behold the face of God in heaven ; and yet in this one respect the saints are preferred to them, they have a mystical union with Christ as their head, by whom they are quickened with spiritual life, which the angels have not. It is true, here is an *v*xe?*x*/a>ff/?, or gathering together of all in heaven and earth under Christ as 'a common head. Eph. 1 : 10. He is the head of angels as well as saints, but in different respects. To angels he is a head of dominion and government, but to saints he is both a head of do- minion and of vital influence they are his chief and most honorable subjects, but not his mystical members ; they are as the barons and nobles in his kingdom, but the saints as the dear spouse and wife of his bosom. This 44 THE METHOD OP GRACE. (Ch.2 dignifies the believer above the greatest angel. And as the nobles of the kingdom think it a preferment and honor to serve the queen, so the glorious angels think it no degradation or dishonor to them to serve the saints; for to this honorable office they are appointed, to be ministering spirits for the good of them that shall be heirs of salvation. Heb. 1 : 14. The chiefest servant dis- dains not to honor and serve the heir. Some imperious grandees would frown should some of these persons but presume to approach their presence; but God sets them before his face with delight, and angels delight to serve them. 2. If there be such a strict and inseparable union be- tween Christ and believers, then the grace of believers can never totally fail. Immortality is the privilege of grace, because sanctified persons are inseparably united to Christ, the fountain of life: "Your life is hid with Christ in God." Col. 3 : 3. Whilst the sap of life is in the root, the branches live by it. Thus it is between Christ and believers, " Because I live, ye shall live also." John, 14 : 19. See how Christ binds up their life in one bundle with his own, plainly intimating that it is as im- possible for them to die as it is for himself: he cannot live without them. True it is, the spiritual life of believers is encountered by many strong and fierce oppositions. It is also brought to a low ebb in some ; but we are always to remember that there are some things which pertain to the essence of that life in which the very being of it lies, and some things that pertain only to its well-being. All those things which belong to the well-being of the new crea- ture, as manifestations, joys, and spiritual comforts, may for a time fail, yea, and grace itself may suffer great losses and remissions in its degrees, notwithstanding our union with Christ ; but still the essence of it is immortal, which is no small relief to gracious souls. When the Ch.2.) UNION WITH CHRIST. 45 means of grace fail, as it is threatened, Amos, 8 : 11 ; when temporary formal professors drop away from Christ like withered leaves from the trees in a windy day, 2 Tim. 2 : 18 ; and when the natural union of their souls and bodies is suffering a dissolution from each other by death, when that silver cord is loosed, this golden chain holds firm. 1 Cor. 3 : 23. 3. Is the union so intimate betwixt Christ and believ- ers '? How great and powerful a motive is this to make u* open-handed and liberal in relieving the necessities and ivants of every gracious person ! for in relieving them, we relieve Christ himself. Christ personally is not the object of our pity and cha- rity ; he is at the fountain-head of all the riches in glory, Eph. 4 : 10 ; but Christ, in his members, is exposed to necessities and wants : he feels hunger and thirst, cold and pain, in his body the church ; and he is refreshed, reliev- ed and comforted in their refreshments and comforts. Christ, the Lord of heaven and earth, in this view, is sometimes in need of a penny ; he tells us his wants and poverty, and how he is relieved, Matt. 25 : 35, 40, a text believed and understood by very few. " I was a hungered, and ye gave me meat : I was thirsty, and ye gave me drink : I was a stranger, and ye took me in. Then shall the righteous answer, Lord, when saw we thee a hungered, &c. And the King shall answer, and say unto them, verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." It was the saying of a great divine, that he thought scarcely any man on earth fully understood and believed this truth, and he thinks this is implied in the text, where the righteous themselves reply, " Lord, when saw we thee sick," &c. intimating in the question, that they did not thoroughly understand the nearness, yea, oneness of those persons with Christ, for whom they did these 46 THE METHOD OF GRACE. (Ch.0. things. And indeed it is incredible that a Christian can be hard-hearted and close-handed to that necessitous Christian, in refreshing and relieving of whom he verily believes that he ministers refreshment to Christ himself, O think again and again upon this scripture ; consider what forcible and mighty arguments are here laid to- gether to engage relief to the wants of Christians. Here you see their near relation to Christ ; they are one person ; what you did to them, you did to him. Here you see also how kindly Christ takes it at our hands, acknowledging all those kindnesses that were be- stowed upon him, even to a piece of bread : he receives it as a courtesy, who might demand it by authority, and bereave you of all immediately upon your refusal. Yea, here you see one single branch or act of obe- dience (our charity to the saints) is singled out from among all the duties of obedience, and made the test and evidence of our sincerity in that great day, and men are blessed or cursed according to the love they have manifested in this way to the saints. O then, let none that understand the relation the saints have to Christ as the members to the head, or the rela- tion they have to each other thereby, as fellow-members of the same body, from henceforth suffer Christ to hun- ger, if they have bread to relieve him, or to be thirsty, if they have wherewith to refresh him : this union between Christ and the saints affords an argument beyond all other arguments to prevail with us. Methinks a little rhetoric might persuade a Christian to part with any thing he has for Christ, who parted with the glory of heaven, yea, and his own blood for his sake. 4. Do Christ and believers make but one mystical person ] How unnatural and absurd then are all those acts of unkindness whereby believers wound and grieve Jesus Christ ! This is as if the hand should wound its own head, from which it receives life, sense, motion, and strength. Ch.2.) UNION WITH CHRIST. 47 When Satan smites Christ by a wicked man, he wounds him with the hand of an enemy ; but when his temptations prevail upon the saints to sin, he wounds him as it were with his own hand : as the eagle and the tree in the fable complained, the one that he was wound- ed by an arrow winged with his own feathers, the other that it was cleaved asunder by a wedge hewn out of its own limbs. Now the evil and disingenuousness of such sins are to be measured not only by the near relation Christ sus- tains to believers as their head ; but more particularly from the several benefits they receive from him as such; for in wounding Christ by their sins They wound their Head of influence, through whom they live, and without whom they had still remained in the state of sin and death. Eph. 4 : 16. Shall Christ send life to us, and we return that which is death to him ! O how absurd, how disingenuous is this ! They wound their Head of government. Christ is a guiding as well as a quickening head. Col. 1 : 18. He is your wisdom, he guides you by his counsel to glory : and must he be thus, requited for all his faithful conduct! What do you, when you sin, but rebel against his govern- ment, refusing to follow his counsels, and obeying, in the mean time, a deceiver rather than him. They wound their consulting Head, who cares, pro- vides, and projects for the welfare and safety of the body. Christians, you know your affairs below have not been directed by your own wisdom, but that orders have been given from heaven for your security and supply from day to day. " O Lord, I know that the way of man is not in himself; it .is not in man that walketh to direct his steps." Jer. 10 : 23. It is true, Christ is out of your sight, and you see him not ; but he sees you, and orders every thing that concerns you. And is this a due requital of all the care he has taken for you ] Do you thus requite 48 THE METHOD OF GRACE. (Ch.2. the Lord for all his benefits "? What ! recompense evil for good ! O let shame cover you. They wound their Head of honor. Christ your head is the fountain of honor to you: this is your glory, that you are related to him as your head ; you are, on this account, exalted above angels. Consider how vile a thing it is to reflect the least dishonor upon him from whom you derive all your glory. O consider, and bewail it. 5. Is there so strict and intimate a relation and union between Christ and the saints ] Then they can never want what is for their good. Every one naturally cares and provides for his own, especially for his own body : yet we can more easily violate the law of nature, and be cruel to our own flesh, than Christ can be so to his mystical body. I know it is hard to rest upon and rejoice in a promise, when neces- sities pinch and we see not from whence relief should arise ; but O ! what sweet satisfaction and comfort might a necessitous believer find in these considerations, would he but keep them upon his heart in such a day of straits. Whatever my distresses are in number or degree, they are all known, even to the least -circumstance, by Christ my head : he looks down from heaven upon all my afflictions, and understands them more fully than I that feel them. " Lord, all my desire is before thee ; and my groaning is not hid from thee." Psalm 38 : 9. He not only knows them, but feels them : " We have not a High-Priest that cannot be touched with the feeling of our infirmities." Heb. 4 : 15. In all your afflictions he is afflicted ; tender sympathy cannot but flow from such intimate union ; therefore, in Matt. 25 : 35, he saith, J was a hungered, I was athirst, J was naked. For indeed his sympathy and tender compassion gave him as quick a resentment and as tender a sense of their wants as if they had been his own. Yea, He not only knows and feels iny wants, but hath Ch. 2.) UNION WITH CHRIST. 49 enough in his hand, and much more than enough to supply them all ; for all things are delivered to him by the Fa- ther. Luke, 10 : 22. All the store-houses of heaven and earth are his. Phil. 4:19. He bestows earthly good things, even upon his ene- mies : they have more than heart can wish. Psal. 73 : 7. He is bountiful to strangers, and can it be supposed he will in the mean time starve his own, and neglect those whom he loves as his own flesh ] It cannot be. Hitherto he hath not suffered me to perish in any for- mer straits ; when and where was it that he forsook me ? This is not the first plunge of trouble I have been in ; have I not found him a God at hand ! How oft have I seen him in the mount of difficulties ! I have his promise and engagement that he will never leave me nor forsake me. Heb. 13 : 5, and John, 14 : IS. If then the Lord Jesus knows and feels all my wants, and has enough, and more than enough to supply them ; if he gives even to redundance to his enemies, if he has not hitherto forsaken me^and has promised he never will, why then is my soul thus disquieted in me ] Surely there is no cause that it should be so. 6. If the saints are so nearly united to Christ, as the members to the head, O then, how great a sin and full of danger is it for any to wrong and persecute the saints ! for in so doing tJiey persecute Christ himself. " Saul, Saul," saith Christ, " why persecutest thou me?" Acts, 9 : 4. The righteous God holds himself obliged to vindicate oppressed innocency, though it be in the persons of wicked men ; how much more when it is in a member of Christ ] " He that toucheth you touch- eth the apple of his eye." Zech. 2:8. " He ordaineth his arrows against the persecutors." Psalm 7 : 13. O it were better thine hand should wither, and thine arm fall from thy shoulder, than ever it should be lifted up against Christ in the poorest of his members. Believe Method of Grace. 3 50 THE METHOD OF GRACE. ns as good by nature as you ; at peace with you that sought it not ; at peace for ever ; no dissolving this friendship for evermore. O let this consideration melt your hearts before the Lord, and make you cry, " What am 1, Lord, that mercy should take in me and shut out fallen angels and millions of men ! O the riches, O the depths of the mercy and goodness of God !" Beware of new breaches with God. " He will speak peace unto his people and to his saints ; but let them not turn again to folly." Psalm 85 : 8. What though this state of friendship can never be dissolved, yet it is a dreadful thing to have it clouded : you may lose the sense of peace, and with it all the joy of your hearts and the comfort of your lives in this world. Labor to reconcile others to God, especially those that are endeared to you by the bonds of nature. When Paul was reconciled to God himself, his heart was full of heaviness for others that were not reconciled for his brethren and kinsmen according to the flesh. Rom. 9 : 2, 3. When Abraham was become God's friend himself, then he prayed, " O that Ishmael might live before thee !" Gen. 17 : 18. Let your reconciliation with God relieve you under all burdens of affliction you shall meet with in your way to heaven. Let them that are at enmity with God droop under crosses and afflictions ; but do not you do so. You "have peace with God through our Lord Jesus Christ." Rom. 5:1. Let the peace of God keep your hearts and minds. As nothing can comfort a man that must go to hell at last, so nothing should deject a man that shall, through many troubles, at last reach heaven. Ch.4.} THE WORK OP THE SPIRIT. 75 CHAPTER IV. THE WORK OF THE SPIRIT, THE INTERNAL AND MOSl EFFECTUAL MEANS OF THE APPLICATION OV CHRIST. No man can come to me, except the Father which hath seni me draw him. John, 6 : 44. Our last chapter informed you of the usefulness and influence of the preaching of the Gospel, in order to the application of Christ to the souls of men. There must be, in God's ordinary way, the external ministerial offer of Christ before men can have union with him. But yet all the preaching in the world can never effect this union with Christ in itself, and in its own virtue, ex cept a supernatural and mighty power go forth with it. Let Boanerges and Barnabas try their strength, let the angels of heaven be the preachers ; till God draw, the soul comes not to Christ. No saving benefit is to be had by Christ without union with his person ; there is no union with his person with- out faith ; no faith is ordinarily wrought without the preaching of the Gospel by Christ's ambassadors ; and their preaching has no saving efficacy without God's drawing as will evidently appear by considering these words and the occasion of them. The occasion of these words is found, as the learned Cameron well observes, in the 42d verse, " And they said, is not this Jesus the son of Joseph, whose father and mother we know]" Christ had been pressing upon them in his ministry the great and necessary duty of faith ; but notwithstanding the authority of the preacher, the holiness of his life, the miracles by which he con- firmed his doctrine, they still objected against him, " Is not this the carpenter's son 1" From whence Christ /6 THE METHOD OF GRACE. (Cli. 4. takes occasion for these words : il No man can come unto me except my Father which hath sent me draw him." As if he had said, In vain is the authority of my person urged ; in vain are all the miracles wrought in your sight to confirm the doctrine preached to you : till that secret, almighty power of the Spirit be put forth upon your hearts, you will not, you cannot come unto me. The words are a negative proposition, in which the author and powerful manner of the divine operation in working faith are contained : there must be drawing be- fore believing, and that drawing must be on the part of God. Every word has its weight : we will consider them in the order in which they lie in the text. No man not one, let his natural qualifications be what they will, let his external advantages in respect to means and helps be never so great it is not in the power of any man all persons, in all ages, need the same power of God, one as well as another all men are by nature alike dead, impotent, and averse to faith. No man not one among all the sons of men, Can or is able : he speaks of impotency to special and saving actions, such as believing in Christ : no act that is saving can be done without the concurrence of special grace. Other acts that have a remote tendency to it are performed by a more general concourse and common assistance ; so men may come to the word and attend to what is spoken, remember and consider what the word tells them ; but as to believing or coming to Christ, that no man can do of himself, or by a general and common assistance. No man can Come, unto me believe in me unto salvation. Coming to Christ, and believing in him, are terms of the same import, and are both used to express the nature of saving faith, as is plain, verse 35, " He that cometh to me shall never hunger, and he that believeth on me shall never thirst :" it notes the terms from which and to which the Ch. 4.) THE WORK Ot THE SPIRIT. 77 soul moves, and the voluntariness of the motion, notwith- standing that divine power by which the will is drawn to Christ. Except my Father not excluding the other two Per sons ; for every work of God relating to men is commoi> to all the three Persons ; nor only to imply that the Father is the first in order of working : but the reason is hmteii in the next words. Who hath sent me God hath entered into covenan* with the Son, and sent him, and thus bound himself to bring the promised seed to him, and this he does by drawing them to Christ by faith. So the next words tell us that the Father doth Draw him That is, powerfully and effectually incline his will to come to Christ; not by violence, but by a benevolent bending of the will which was averse. And as it is not in thq way of force and compulsion, so neither is it by a simple moral suasion, by the bare proposal of an object to the will, and so leaving the sinner to his own election ; but it is such a persuasion as has a mighty con- trolling efficacy accompanying it : of which more anon. Hence, It is utterly impossible for any man to come to Jesus Christ unless he be drawn unto him by the special and mighty power of God. No man is compelled to come to Christ against his will ; he that cometh, comes willingly ; but even that will and desire to come is the effect of grace. " It is God which worketh in you, both tc will and to do of his good pleasure." Phil. 2 : 13. " If we desire the help and assistance of grace," says Fulgentius, " even the desire is of grace ; grace must first be shed forth upon us before we can begin to desire it." " By grace are ye saved through faith, and that not 78 THE METHOD OF GRACE. (Ch. 4L of yourselves, it is the gift of God." Eph. 2 : 8. Suppose the utmost degree of natural ability ; let a man be as much disposed and prepared as nature can dispose or prepare him, and to all this add the proposal of the greatest arguments and motives to induce him to come let all these have the advantage of the fittest season to work upon his heart ; yet no man will come till God draw him : we move as we are moved : as Christ's coming to us, so our coming to him, are the pure effects of grace. Three things here require explication : What the drawing of the Father imports ; in what manner he draws men to Christ ; and how it appears that none can come till they be so drawn. I. WHAT THE DRAWING OF THE FATHER IMPORTS. To open this, let it be considered that drawing is usually distinguished as physical or moral. The former is by force and compulsion, this by a sweet congruous efficacy upon the will. As to violence and compulsion, it is not God's way and method, it being both against the nature of the will of man, which cannot be forced, and against the will of Jesus Christ, who loves to reign over a free and willing people, " Thy people shall be willing in the day of thy power," Psal. 110:3, or, as that word may be rendered, they shall be voluntarinesses, as willing as willingness itself. It is not then by a for- cible compulsion, but in a moral way of persuasion that God the Father draws men to Jesus Christ : he draws with the cords of a man, as they are called, Hos. 11:4, by the rational conviction of the mind and conscience, acd the effectual persuasion of the will. But yet by moral persuasion we must not understand a simple and bare proposal or tender of Christ and grsjce, leaving it merely to the sinner's natural choice whether he will comply with it or not. For though God does not force the will contrary to its nature, yet there is a real in- Ch.4.) THE WOUK. OF THE SPIRIT. 79 ternal efficacy implied in this drawing, or an immediate operation of the Spirit upon the heart and will, which, in a way congruous and suitable to its nature, takes away its rebellion and reluctance and makes him who was unwilling, willing to come to Christ. And in this respect we own a physical as well as a moral influence of the Spirit in this work; and so Scripture expresses it: that ye may know " what is the exceeding greatness of his power towards us who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead." Eph. 1 : 19, 20. Here is much more than a naked proposal made to the will ; there is a power as well as a tender ; greatness of power ; and yet more, the exceeding greatness of his 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 he wrought in Christ when he raised him from the dead. Thus he fulfils in us all the good pleasure of his will, and the work of faith with power. 2 Thess. 1 : 11. And this is that which the schools call effectual grace ; and others an overcoming, conquering delight: thus the work is carried on with a most efficacious sweetness. So that the liberty of the will is not infringed, whilst the obstinacy of the will is effectually subdued and over- ruled. For want of this, there are so many almost chris- tians in the world; hence are all those vanishing and im- perfect works which come to nothing, called in Scripture a morning cloud, an early dew. Had this mighty power gone forth with the word, they had never vanished or perished like embryos as they do. So then, God draws not only in a moral way, by proposing a suitable object to the will, but also in a physical way, or by immediate* powerful influence upon the will ; not infringing the li- berty of it, but yet infallibly and effectually persuading it to come to Christ. 80 THE METHOD OF GRACE. ( Ch. . II. Let us consider the marvellous WAY AND MANNER in which the Lord draws the souls of poor sinners to Jesus Christ, and you will find he does it gradually ; con gruously ; powerfully ; effectually ; and finally. 1. This blessed work is carried on by the Spirit gra- dually ; bringing the soul step by step in the due method and order of the Gospel to Christ. Illumination, convic- tion, compunction prepare the way to Christ ; and then faith unites the soul to him: without humiliation there can be no faith. " Ye, when ye had seen it, repent- ed not afterward, that ye might believe." Matt. 21 : 32. It is the burdensome sense of sin that brings the soul to Christ for rest. " Come unto me, all ye that labor and are heavy laden." Matt. 11 : 28. But without conviction there can be no compunction, no humiliation ; he that is not convinced of his sin and misery, never bewails it, nor mourns for it. Never was there one tear of true repent- ance seen to drop from the eye of an unconvinced sinner. And without illumination there can be 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 1 Acts, 2 : 37. In this order, there- fore, the Spirit ordinarily draws souls to Christ : he shines into their minds by illumination ; applies that light to their consciences by effectual conviction ; breaks and wounds their hearts for sin in compunction ; and then moves the will to embrace and close with Christ in the way of faith for life and salvation. These several steps are more distinctly discerned in some Christians than in others ; they are more clearly to be seen in the adult convert than in those that were drawn lo Christ in their youth ; in such as were drawn to him *out of a state of profaneness, than in those 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 of clearness in the one and in the other. Cfa.4.) THE WORK OF THE SPIRIT. 81 2. He draws sinners to Christ congruously, or agreeably to the nature of man ; so he speaks, Hos. 11:4, "I drew them with cords of a man, with bands of love." Not as beasts are drawn and compelled, but as men are inclined arid wrought to compliance by the rational conviction of their judgments and the powerful persuasion of their wills. The minds of sinners are naturally blinded by ig- norance, 2 Cor. 4:3, 4, and their affections ensnared by their lusts, Gal. 3 : 4, and whilst it is thus, no argu- ments or entreaties can possibly prevail to bring them off from the ways of sin to Christ. The way therefore which the Lord takes to win and draw them to Christ, is by rectifying their false apprehensions, and showing them infinitely more good in Christ than in all simple pleasures ; yea, by satisfying their understandings that there is good ness enough in Jesus Christ, to whom he is drawing them. He shows them that there is more good in Christ than in all temporal good things, which we are to deny or for sake upon his account. This being once clearly and convincingly discovered to the understanding, the will is thereby pre- pared to quit all that entangles and withholds it from coming to Christ. No man loves money so much but he will part with it for what is worth more to him. " The kingdom of heaven is like unto a merchant-man seeking goodly pearls; who, when he had found one pearl of great price, went and sold all that he had and bought it." Matt. 13 : 46. Such an invaluable pearl is Jesus Christ ; worth infinitely more than all a poor sinner has to part with for him ; and a more real good than all sinful plea- sures. These are but vain shadows. Prov. 23 : 5. Christ is a solid, substantial good : yea, he is, and by conviction appears to be so. The world cannot justify and save, but Christ can. Christ is a more necessary good than the world, which is only for our temporal convenience, while he is of eternal necessity. He is a more durable good *han any creature comfort is or can be : " The fashion 4* 82 THE METHOD OF GRACE. (Ch.4. of this world passeth away," 1 Cor. 7:31, but durable riches and righteousness are in him. Prov. 8 : 18. Thus Christ appears, in the day of conviction, infinitely more excellent than the world ; he outbids all the offers that the world can make ; and this greatly forwards the work of drawing a soul to Jesus Christ. And then to remove every thing out of the way ID Christ, God discovers to the soul enough in him to preponde- rate, and much more than will recompense all the evils and sufferings it can endure for his sake. True, they that close with Christ close with his cross also : they must ex- pect to save no more than their souls by him. He tells us what we must expect : " If any 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 disciple. And whosoever doth not bear his cross and come after me, cannot be my disciple." Luke, 14 : 26, 27. To read such a text as this, with such a comment upon it as Satan and our flesh can make, is enough to frighten a man from Christ for ever. Nor is it possible by all the argu* ments in the world to draw any soul to Christ upon such terms as these, till the Lord convince it that there is enough, and much more than enough in Jesus Christ to re- compense all the sufferings and losses we endure for him. But when the soul is satisfied that these sufferings are but external upon the vile body, while the benefit which comes by Christ is internal in a man's own soul; that these afflictions are but temporal, Rom. 8 : 18, while Christ and his benefits are eternal: this must needs pre- vail with the will to come over to Christ, (notwithstanding iho suffering to be endured,) when the reality of this ia shown to us by the Lord, and the power of God goes along with these discoveries. Thus the Lord draws us in our own way by rational convictions of the understand- ing and allurements of the will. And this may be the reason why some poor souls mis- Cii.4.) THE WORK OF THE SPIRIT. 83 judge the working of the Spirit of God upon them- selves, thinking they never had the wonderful and mighty power of God in conversion acting upon their hearts, be- cause they find all that is done upon their hearts is done in the ordinary course and method of nature. They con- sider, compare, are- convinced, and then resolve to choose Christ and his ways ; whereas they expected to feel some strange operation that should have the visible character of the immediate power of God upon them. Such a pow- er indeed they might discern, if they wpuld consider it a3 working in this way and method ; but they cannot distin- guish God's acts from their own, and that puzzles them. 3. The drawings of the Father are very powerful. The arm of the Lord is revealed in this work. Isaiah, 53 : 1. It was a powerful word indeed that made the light at first shine out of darkness, and no less power is required to make it shine into our hearts. 2 Cor. 4 : 6. That day in which the soul is made willing to come to Christ, is called " the day of his power." Psalm 110 : 3. The Scripture expresses the work of conversion by a threefold ?neta2>hor, viz. that of a resurrection from the dead, Rom. 6:4; that of creation, Eph. 2 : 10; and that of victory or conquest, 2 Cor. 10 : 4, 5. All these set forth the infinite power of God in this work, for no less than Almighty power is required in each of them ; and if you strictly examine the distinct ideas, you will find the power of God more and more illustriously displayed in each of them. To raise the dead is the effect of Almighty power; but then the resurrection supposes pre-existent matter. In the w r ork of creation there is no pre-existent matter ; but then there is no opposition : that which is not, rebels not against the power which gives it being. But victory and conquest suppose opposition ; all the power of corrupt nature arming itself and fighting against God, but yet not able to frustrate his design. Let the soul whom the Father draws struggle ever so 84 THE METHOD OF GRACE. (Ch. 4 much, it shall come, yea, and come willingly too, when the drawing power of God is upon it. O, the self-conflicts, the contrary resolves with which the soul finds itself distracted and rent asunder ! the hopes and fears ; the encourage- ments and discouragements ; they will, and they will not : but victorious grace conquers all opposition at last. We find an excellent example of this in Augustin, who speaks of this very work, the drawing of his soul to Christ, 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 he did willingly. And certainly, if we consider how deep the soul is rooted by natural incli- nation and long-continued custom in sin, how extremely averse it is to the ways of strict godliness and death to sin ; how Satan, that invidious enemy, that strong man armed, fortifies the soul to defend his possession against Christ, and intrenches himself in the understanding, will, and affections, by deep-rooted prejudices against Christ and holiness, it is a wonder of wonders to see a soul quitting all its beloved lusts, and fleshly inter- ests and endearments, and coming willingly undei Christ's yoke. 4. The drawings of God are very effectual. There is indeed a common and ineffectual work upon hypocrites and apostates, called in Scripture a morning cloud and early dew. Hos. 6 : 4. These may believe for a time, and fall away at last. Luke, 8 : 13. Their wills may be half won ; they may be drawn half way to Christ, and return again. So it was with Agrippa, Acts, 26 : 28, Within a very little thou persuadest me to be a Christian. 33ut in God's own children it is effectual. Their wills are not only almost, but altogether persuaded to embrace Christ and quit the ways of sin, how pleasant, gainful and dear soever they have been. The Lord not only draws, but Ch.4.) THE WORK OF THE SPIRIT. &5 draws home those souls to Christ. " All that the Father giveth me shall come to me." John, 6 : 37. It is confessed that in drawing home the very elect to Christ there may be, and frequently are, many pauses, stands, and demurs ; they have convictions, affections, and resolutions stirring in them, which, like early blos- soms, seem to be nipt and die away again. There is fre- quently, and especially in the young, a hopeful appear- ance of grace ; they make conscience of avoiding sins and performing duties ; they have sometimes great awak- enings under the word ; they are observed to retire for meditation and prayer, and delight to be in the company of Christians ; and after all this, youthful lusts and vanities are found to stifle and choke these hopeful beginnings, and the work seems to stand, it may be some years, at a pause ; however, at last, the Lord makes it victorious over all opposition, and sets it home with power upon their hearts. 5. Those whom the Father draws to Christ, he draws finally and for ever. " The gifts and calling of God are without repentance." Rom. 11 : 29. They are so as to God the giver, he never repents that he has called his people into the fellowship of his Son Christ Jesus ; and they are so on the believer's part, he is never sorry, whatever he afterwards meets with, that he came to Christ. There is a time when Christians are drawn to Christ, but there shall never be a time in which they shall be drawn away from Christ. John, 10 : 29. There is no plucking them out of the Father's hand. It was common to a proverb in the primitive times, when they would ex- press an impossibility, to say, " You may as soon draw a Christian from Christ as do it." When Christ asked that question of the disciples, " Will ye also go away ? Lord," said Peter, in the name of them all, " to whom shall we go 1 Thou hast the words of eternal life." John, 6 : G7, 68. They who are thus drawn, do with full pur- pose of heart cleave unto the Lord. 86 THE METHOD OF GRACE. (,Ch. 4. III. I am to evince the impossibility of coming to Christ WITHOUT THE FATHER'S DRAWING, which will evidently appear on considering that the difficulty of this work is above all the power of nature to overcome : and that the little power and ability which nature has, it will never employ to such a purpose as this, till the drawing power of God be upon the will of a sinner. If all the power of nature were employed in this de- sign, yet such are the difficulties of this work that it sur- mounts all the abilities of nature. This the Scripture very plainly affirms, " By grace are ye saved through faith ; and that not of yourselves, it is the gift of God." Eph. 2:8. To think of Christ is easy, but to come to Christ is to nature impossible. Send forth cold and ineffectual wishes to Christ we may, but to bring Christ and the soul together requires the almighty power of God. Eph. 1 : 19. The grace of faith by which we come to Christ, is as much the free gift of God as Christ himself, who is the object of faith. To you it is freely given to believe. Phil. 1 : 29. 1. Consider the subject in which faith is wrought, 01 what it is that is drawn to Christ. It is the heart of a sinner, which is naturally no more disposed for this work than was the wood which Elijah laid in order upon the altar to take fire when he had poured so much water up- on it as not only wet the wood but filled up the trench round about it. 1 Kings, 18 : 33. It is naturally a dark, blind and ignorant heart, Job, 11 : 12; and such a heart can never believe till He that commanded the light to shine out of darkness do shine into it. 2 Cor. 4 : 6. Nor will it avail any thing to say, though man be born in dark- ness and ignorance, yet afterwards he may acquire know- ledge in the use of means, as we see many natural men do to a very high degree ; for this is not the light that brings the soul to Christ ; yea, this natural unsanctified light blinds the soul, and prejudices it more against Christ than ever it was before. 1 Cor. 1 : 21, 26. Ch.4.) THE* WORK OF THE SPIRIT. 87 As it is a blind, ignorant heart, so it is a selfish heart by nature : all its designs and aims terminate in self; this is the centre and weight of the soul ; no righteousness but its own is sought after : that or none. Rom. 10 : 3. Now for a soul to renounce and deny self, in all its forms, modes and interests, as every one doth that cometh to Christ ; to disclaim and deny natural, moral and religious self, and come to Christ as a poor, miserable, wretched, empty creature ; to live upon his righteousness for ever, is as supernatural and wonderful as to see the hills 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 is not only dark and selfish, but full of pride. O, it is a desperate proud heart by nature; it cannot submit to come to Christ as Benhadad's servants came to the king of Israel, with sackcloth on their loins and ropes upon their heads. To take guilt, shame and confusion of face to ourselves, and acknowledge the righteousness of God in our eternal damnation ; to come to Christ naked and empty, as one that justifies the ungodly I say, nature left to itself would as soon be damned as do this : the proud heart will never come to this till the Lord hath humbled and broken it by his power. 2. Let us also take into consideration the act of faith, as it is here described by the soul's coming to Jesus Christ, and you will find a necessity of the Father's drawing ; for this evidently implies that which is against the stream and current of corrupt nature, and that which is above the sphere and capacity of the most refined and accomplished nature. It is against the stream and current of our corrupt na- ture to come to Christ. Consider from what the soul departs when it comes to Christ. In that day it leaves all its lusts and ways of sin, how pleasant, sweet and pro- fitable soever they have been : "Let the 'wicked forsake 88 THE METHOD OF GRACE. x Ch. 4. his way, and the unrighteous man his thoughts : and let him return, unto the LORD." Isa. 55 : 7. His way and thoughts, that is, both the practice of and delight he had in sin must be forsaken, and the outward and inward man must be cleansed from it. Now there are in the bosoms of unregenerate men such darling lusts, which have given them so much pleasure, brought them so much profit, and been born and bred up with^them, and which, on all these accounts, are so endeared to their souls, that it is easier for them to die than to forsake them ; yea, nothing is more common among such men than to venture eternal damnation rather than suffer a separation from their sins. And what is yet more difficult in coming to Christ, the soul forsakes not only its sinful self, but its righteous self; not only its worst sins, but its best performances, accom- plishments and excellencies. This is one of the greatest straits that nature can be put to. Righteousness by works was the first liquor that ever was put into the vessel, and it still retains the tang and savor of it, and will to the end of the world. "For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God." Rom. 10 : 3. To come naked and empty to Christ, and receive all from him as a free gift, is, to proud corrupt nature, the greatest abasement and submission in the world. Let the Gospel furnish its table with the richest dain- ties that ever the blood of Christ purchased, such is the pride of nature that it disdains to taste them except it may also pay for the same. If the old hive be removed from the place where it was wont to stand the bees will come home to the old place, yea, and many of them you shall find will die there rather than go to the hive, though it stand in a far better place than it did before. Just so stands the case with men. The hive is removed, that is, Ch.4.) THE WORK OF THE SPIRIT. 89 we are not to expect righteousness as Adam did, by obe> - ing and working, but by believing and coming to Christ , but nature would as soon be damned as do this : it still goes about to establish its own righteousness. Virtues and moral excellencies are accounted the or- naments of nature : here is nature set off in its sump- tuous attire and rich embellishments, and now to re- nounce it, disclaim and contemn it as dross and dung in comparison of Christ, as believers do, Phil. 3:8; this, I say, is against the grain of nature. We reckon it a strange instance of self-denial in Mahomet the Great, who being so enamored with his beautiful Irene, would be per suaded, upon reasons of state, with his own hand to strike off her head, and that even when she appeared in all her rich ornaments before him, rather like such a god- dess as the poets in their ecstasies use to feign, than a mortal creature. But there is a greater self denial to our corrupt nature exercised in coming to Christ. Again, we find the soul as much acting above the sphere and ability of improved nature as- against the stream and current of corrupted nature ; for how won- derful and supernatural an adventure is that which the soul makes in the day that it comes to Jesus Christ. Surely, for any soul to venture itself for ever upon Jesus Christ whom it never saw, nay, upon Christ whose very existence its own unbelief calls in question ; and that when it is even weighed down to the dust with the sense of its own vileness and total unworthiness, feeling no- thing in itself but sin and misery, the workings of death and fears of wrath to go to Christ, of whose pardoning grace and mercy it never had the least experience, and without finding any ground of hope in itself that it shall be accepted ; this is as much above the power of nature as it is for a stone to rise from the earth and fix itself among the stars. Well might the apostle ascribe it to that Almighty Power which raised up Christ from the 90 THE METHOD OP GRACE. (Ch.4. dead. Eph. 1 : 19, 20. If the Lord draw not the soul, and that omnipotently, it will never come from itself to Christ. But, 3. The natural impossibility of coming to Christ will more clearly appear if we consider the enemies to faith, or what blocks are rolled by Satan and his instruments into the way to Christ : to mention, in this place, none but our own carnal reason, as it is armed and managed by the subtlety of Satan, what a wonder is it that any soul should come to Christ ! These are the strong holds mentioned 2 Cor. 10 : 4, out of which those objections, fears, and discouragements sally, by which the soul is fiercely assaulted in the way to Christ " Wilt thou forsake all thy pleasures, merry company and sensible comforts, to live a sad, retired, pensive life ? Wilt thou beggar and undo thyself, let go all thy comforts in hand, for a hope of that which thine eyes never saw, and of which thou hast no certainty that it is any thing more than a fancy? Wilt thou that hast lived in reputation and credit all thy life, now become the scorn and contempt of the world ? Thinkest thou thyself able to live such a strict, mortified and self-denying life as the word of God requires ? And what if persecution should arise, as thou mayest expect it will, canst thou forsake father and mother, wife and children, yea, and give up thine own life too, to a cruel and bloody death ? be advised before thou resolve in so important a matter. What thinkest thou of thy fore- fathers, that lived and died in the way thou art now living? Art thou wiser than they? Do not the generality of men walk in the same paths thou hast hitherto walked in ? If this way lead to hell, as thou fearest it may, think then how many millions of men must perish as well as thyself; and is such a supposition consistent with the gracious and merciful nature of God ] Besides, drink what sort of people those are unto whom thou art Cfa.4.) THE WORK OP THE SPIRIT. 91 about to join thyself in this new way. Are there not to be found among them many things to discourage thee and cool thy zeal 1 They are generally of the lower sort of men, poor and despicable. Seest thou not, though their profession be holy, how earthly, factious and hypo- critical many of them are found to be ! And doubtless the rest are like them, though their hypocrisy be not yet discovered." O what demurs, what hesitations and doubts is the soul clogged with in its way to Christ ! But yet none of these can withhold and detain the soul when the Father draws: greater then is he that is in us, than he that is in the world. INFERENCE 1. How thoroughly is the nature of man cor- rupted, and what an enemy is every man to his won happi- ness, that he must be drawn to it ! " Ye will not come to me that ye might have life." John, 5 : 40. Life is desirable in every man's eyes, and eternal life is the most excellent; yet in this the world is agreed rather to perish for ever than come to Christ for life. Had Christ told us of fields and vineyards, sheep and oxen, gold and silver, honors and sensual pleasures, who would not have come to him for these 1 But to tell of mortification, self-denial and sufferings for his sake, and all this for a happiness to be enjoyed in the world to come, nature will never like such a proposition as this. You see where it sticks, not in a simple inability to believe, but in an inability joined with enmity ; they neither can come nor will come to Christ. It is true, all that do come to Christ, come willingly; but thanks be to the grace of God that has freed and persuaded the will, else they never had been willing to come. Who ever found his own heart first stir and move towards Christ? How long may we wait and expect before we shall feel our hearts naturally burn with desires after and love to Tesus Christ 1 This aversion of the will and affections from God is 92 THE METHOD OP GRACE. ( Cli. 4 one of the main roots of original sin. No argument can prevail to bring the soul to Christ till this be mastered and overpowered by the Father's drawing. In our mo tions to sin we need restraining, but in all our motions tc Christ we as much need drawing. He that comes to heaven may say, Lord, if I had had mine own way, I had never come here : if thou hadst not drawn me I should never have come to thee. O the riches cf the grace of God ! Oh unparalleled mercy and goodness ! not only to prepare such a glory as this for an unworthy soul, but to put forth the exceeding greatness of thy power af- terwards to draw an unwilling soul to the enjoyment of it. 2. What enemies are they to God and the souls of men who do all they can to discourage a.nd hinder the conversion of men to Christ! God draws forward, and these do all that in them lies to draw backward to prejudice and discourage men from coming to Jesus Christ in the way of faith : this is a direct opposition to God, and a plain confederacy with the devil. O how many have been thus discouraged in their way to Christ by their worldly relations, I cannot say friends! Their greatest enemies have been the men of their own house. These have pleaded, as if the devil had hired and paid them, against the everlasting welfare of their own flesh. O cruel parents, brethren and sisters, that jeer, frown and threaten, where they should encourage, assist and rejoice ! Such parents are the devil's children. Satan chooses such instruments as you are, above all others, for this work : he knows what influence and authority you have upon them and over them ; how they fear and love you, and are dependent upon you; so that none in all the world are likely to manage the design 01 their dam' nation so effectually as you. Will you neither come to Christ yourselves nor suffer your dear relations that would ] Had you rather find them in the ale-house than in the closet] Did you instru- Ch. 4.) THE WORK OF THE SPIRIT. 93 mentally give them their being, and will you be the in- struments of ruining for ever those lives they had from you ] Did you so earnestly desire children, so tenderly nurse and provide for them, take such delight in them ; and, after all this, do you do what in you lies to damn and destroy them ! If these lines shall fall into the hands of any such, O that God would set home the conviction and sense of this horrid evil upon their hearts. And no less guilty of this sin are scandalous and loose professors, who furnish the devil with the greatest argu- ments he has to dissuade men from coming to Christ ; it is your looseness and hypocrisy by which he hopes to keep others from Christ. Take heed what you do, lest you go down to hell under the guilt of damning more souls than your own. 3. Learn hence tli.e true ground and reason of those amaz- ing and supernatural effects that you behold and so admire in the world, as often as you see sinners forsaking their plea- sant, profitable corruptions and companions, and embracing the ways of Christ and godliness. It is said, " They think it strange that you run not with them to the same excess of riot." 1 Pet. 4:4. It is the world's wonder to see their companions in sin for- sake them; to see those that were once as profane and vain as themselves forsake their society, retire into their closets, mourn for sin, spend their time in meditation and prayer, embrace the severest duties, and content to run the greatest hazards for Christ; but they see not the Almighty Power that draws them, which is too strong for all the sinful ties and engagements in the world to with- hold and detain them. A man would have wondered to see Elisha leave the oxen and run after Elijah, saying, "Let me go, I pray thee, and kiss my father and mother, and then I will fol- low thee;" when Elijah had said nothing to persuade him to follow him, only that, as he passed by, he cast his 94 THE METHOD OF GRACE. (Ch. 4. mantle on him. 1 Kings, 19 : 19, 20. Surely the soul whom God draws will leave all and follow Christ, for the power of God resteth on it. All carnal ties and en- gagements to sin break and give way when the Father diaws the soul to Christ in the day of kis power. 4-. Is this the first spring of spiritual motion offer Christ ? ~Lcarn then how it comes to pass that so many excellent ser- mons and powerful persuasions are ineffectual, and cannot draw and win one soul to Christ. Surely it is because ministers draw alone ; and the special saving power of God goes not forth at all times alike with their endeavors. Paul was a chosen vessel, filled with a greater measure of gifts and graces by the Spirit than any that went be- fore him or followed after him ; and as his talents, so his diligence in improving them was beyond any example we read of amongst men : " He rather flewjike a seraphim," says Chrysostom, " than travelled upon his Master's er- rand about the world." Apollos was an eloquent preacher and mighty in the Scriptures, yet Paul is nothing, and Apollos nothing ; but God that gives the increase. 1 Cor. 3 : 7. We are too apt to admire men, yea, and the best are but too apt to go forth in the strength of their own powers and preparations ; but God secures his own glory and magnifies his own power frequently in giving suc- cess to weaker endeavors and men of lower abilities, when he withholds it from men of more raised, refined, and excellent gifts. It is our great honor, who are the ministers of the Gos- pel, that we are workers together with God. 1 Cor. 3 : 9. In his strength we can prevail ; the weapons of our war- fare are mighty through God. 2 Cor. 10 : 4. But if his presence, blessing and assistance be not with us, we are nothing, we can do nothing. If we prepare diligently, pray heartily, preach zealously, and our hearers go as they came, without any spiritual effects and fruits of our labors, what shall we say but as Martha said to Christ, Ch.4., THE WORK OF THE SPIRIT. 95 " Lord, if thou hadst been here, my brother had not died:" had the Spirit of God gone forth with his es- pecial efficacy and blessing, with this prayer or that ser- mon, these souls had not departed dead and senseless from under it. 5. Does all success and efficacy depend upon the Father* t drawing ? Let none then despair of their un regenerate rela- tions, over whose obstinacy they mourn. What if they have been as many years under the preaching of the Gospel as the poor man lay at the pool of Bethesda, and hitherto to no purpose ] A time 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 into the means, and then the desire of your souls for them shall be fulfilled. It may be you have poured out many prayers and tears to the Lord for them ; you have cried for them as Abra- ham for his son, O that Ishmael might live before thee ! O that this poor husband, wife, child, brother or sister might live in thy sight ; and still you see them continue carnal, dead and senseless. Give not up your hopes nor cease your pious endeavors, the time may come when the Father may draw as well as you, and then you shall see them quit all and come to Christ ; and nothing shall hinder them. They are now drawn away of their cwn lusts; they are easily drawn away by their sinful c:m- panions ; but when God draws, none of these shall with- draw them from the Lord Jesus. What is their igno- rance, obstinacy, and hardness of heart before the mighty power that subdues all things to itself? Go therefore to the Lord by prayer for them, and say, Lord, I have la- bored for my poor relations in vain, I have spent my exhortations to little purpose ; the work is too difficult for me, I can carry it no farther, but thou canst : O let thy power go forth; they shall be willing in the day of thy power. 96 THE METHOD OP GRACE. ( Ch. 4 6. If none can come to Christ except the Father draw them, then surely none can be drawn from Christ except the Father leave them. That power which at first drew them to Christ can secure and establish them in Christ to the end. " My Father which gave them me, is greater than all ; and no man is able to pluck them out of my Father's hand." John, 10 : 29. When the power of God at first draws us out of our natural state to Christ, it finds us not only impotent but obstinate, not only unable but unwilling to come ; and yet this power of God prevails against all opposition; how much more is it able to preserve and secure us when his fear is put into our inward parts, so that we dare not depart, we have no will to depart from him. Well then if the world say, I will ensnare thee ; if the devil say, I will destroy thee ; if the flesh say, I will betray thee ; yet thou art secure and safe, as long as God has said, " I will never leave thee nor forsake thee." Heb. 13 : 5. 7. Let this engage you to a constant attendance upon the ordinances of God, in which this drawing power of God is usually put forth upon the hearts of men. Beloved, there are certain seasons in which the Lord :omes nigh to men in the ordinances and duties of his worship ; and we know not at what time the Lord cometh f orth by his Spirit upon this design : he many times conies in an hour when we think not of him : " I am found of them that sought me not." Isa. 65 : 1. It is good there- fore to be found in the way of the Spirit. Had the poor man that lay so long at the pool of Bethesda reasoned thus with himself, " So long have I lain here in vain ex- pecting a cure, it is to no purpose to wait longer ;" and so had he been absent at that very time when the angel came down, he had, in all likelihood, carried his disease to the grave. How dost thou know but this very Sabbath, .his sermon, this prayer, which thou hast no heart to at- ;end, and art tempted to neglect, may be the season and Ch. 5.) THE WORK OP THE SPIRIT. 97 instrument through which the Lord may do that for thy soul which was never done before ? 8. How are all the saints obligated to put forth all the power and ability they have for God, who hath put forth his infinite almighty power to draw them to Christ. God has done great things for your souls ; he has drawn you out of the miserable state of sin and wrath ; and that when he let others go, by nature as good as you : he has drawn you into union with Christ and communion with his glorious privileges. O that you would henceforth em- ploy all the power you have for God in the duties of obedience, and in drawing others to Christ as much as in you lies, and say continually with the Church, " Draw me, we will run after thee." Sol. Song, 1 : 4. Thanks be to God for Jesus Christ. CHAPTER V. THE WORK OF THE SPIRIT MORE PARTICULARLY, BY WHICH THE SOUL IS ENABLED TO APPLY CHRIST. And you liatli Tie quickened, who were dead in trespasses and sins. Eph. 2 : 1. We have seen our union with Christ in the general na- ture of it, and the means by which it is effected, both external, by the preaching of the Gospel, and internal, by the drawing of the Father. We are now to bring our thoughts yet closer to this great mystery, and consider the bands by which Christ and believers are knif together in a blessed union. If we needfully observe the scripture expressions, and Method of Grace. 5 98 THE METHOD OF GRACE. (Ch. 5i ponder the nature of this union, we shall find there are two bands which knit Christ and the soul together J . The Spirit, on Christ's part, quickening us with spi ritual life, whereby Christ first takes hold of us ; and, 2, faith on our part, when thus quickened, whereby we take hold of Christ ; accordingly, this union with the Lord Josus is expressed in Scripture sometimes by the one and sometimes by the other of these means or bands by which it is effected. Christ is sometimes said to be in us; so Col. 1 : 27, " Christ is in you the hope of glory ;" and Rom. 8 : 10, " And if Christ be in you, the body is deacl because of sin." At other times it is expressed by the other band on our part, as 1 John, 5 : 20, " We are in him that is true, even in his Son Jesus Christ;" and 2 Cor. 5 : 17, " If any man be in Christ, he is a new creature." The difference between- these is thus aptly expressed by Mr. Case : Christ is in believers by his Spirit. I John, 4 : 13. The believer is in Christ by faith. John, 1 : 12. Christ is in the believer by inhabitation. Rom. 8 : 10. The believer is in Christ by implantation. Rom. 6 : 5. Christ is in the believer as the head is in the body, Col. 1 : 18 ; as the root in the branches, John, 15 : 5. Believers are in Christ as the members are in the head, Eph. 1 : 23, or as the branches are in the root, John, 15 : 1, 7. Christ in the believer implieth life and influence from Christ. Col. 3 : 4. The believer in Christ implieth communion and fellowship with Christ. 1 Cor. 1 : 30. When Christ is said to be in the believer, we are to understand it in reference to sanctification. When the believer is said to bs in Christ, it is in order to justification." Th is we apprehend being ourselves first apprehend- ed by Jesus Christ. Phil. 3 : 12. We do not take hold of Christ till first he take hold of us : no vital act of faith can be exercised till a vital principle be first inspired of both these bands of union we must speak distinctly, Ch. 5.) THE WORK OF THE SPIRIT. 90 and first of Christ quickening us by his Spirit, in order to our union with him, of which we have an account in the scripture before us, " You hath he quickened, who were dead in trespasses and sins :" in which words we find these two things : 1. The imparting of a vital principle of grace, You hath he quickened. The words hath he quickened are ne- cessary to make clear the sense of the apostle, which else would have been more obscure, by reason of the long parenthesis betwixt the first and fifth verses. They import the first vital act of the Spirit of God, or his first enlivening work upon the soul, in order to its union with Jesus Christ ; for as the blood of Christ is the fountain of all merit, so the Spirit of Christ is the fountain of all spi- ritual life ; and until he quicken us, impart the principle of divine life into our souls, we can put forth no vital act of faith to lay hold upon Jesus Christ. This his quickening work is therefore first in the order of nature to our union with Christ, and fundamental to all other acts of grace clone by us, from our first closing with Christ throughout the whole course of our obedi- ence ; and this quickening act is said, verse 5, to be " to- gether with Christ :" either denoting, as some expound it, that it is the effect of the same power by which Christ was raised from the dead, according to Eph. 1 : 20 ; or rather to be quickened together with Christ, denotes that new spiritual life which is imparted to our dead souls in the time of our union with Christ : for it is Christ to whom we are conjoined and united in our regeneration, out of whom, as a fountain, all spiritual benefits flow to us, among which this vivification or quickening is one, arid a most sweet and precious one. Zanchy Bodius, and many others, will have this quick- ening to comprise both our justification and regeneration, and to stand opposed both to eternal and spiritual death, and it may well be allowed ; but it most properly ira- tOO THE METHOD OF GRACE. (Ch. & ports our regeneration, wherein the Spirit, in an ineffable and mysterious way, makes the soul to live to Gocl, yea, to live the life of God, which soul was before dead in tresfwsses and sins. 2. The words "hath he quickened" imply also the total indisposedness of the subjects by nature : they are dead in respect to condemnation, being under the damning sentence of the law, and dead in respect to the privation of spiritual life ; dead in opposition to justification, and dead in opposition to regeneration and sanctification. And the fatal instrument by which their souls died is here showed them ; you were dead in, or by trespasses and sins, this was the sword that killed your souls and cut them off from God. Some curiously distinguish be- twixt trespasses and sins, as if one pointed at original, the other at actual sins ; but I suppose they are promis- cuously 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, dead in sin; and being so, they would never move them- selves towards union with Christ, but as they were mov- ed by the quickening Spirit of God. Hence Those souls which liave union with Christ are quickened with a supernatural principle of life ~by the Spirit of God. The Spirit of God is not only a living Spirit, but he is the Spirit of life, or the life-giving Spirit. And without his breathing life into our souls, our union with Christ is impossible. We close with Christ by faith, but that faith being a vital act, pre-supposes a principle of life commu- nicated to us by the Spirit ; therefore it is said, " Who- soever livelh and believeth in me shall never die," John, 11 : 26 : the vital act and operation of faith springs from this quickening Spirit. So Rom. 8 : 1, 2, the apostle, Ch. 5) THE WORK OF THE SPIRIT. 101 Having shown the blessed state of them that are in Christ, shows us in the second verse how we come to be in him i " The Spirit of life in Christ Jesus hath made me free from the law of sin and death." There is indeed a quickening work of the Spirit which is subsequent to regeneration, consisting in his exciting, recovering, and actuating of his own giaces in us; and from hence is the growth of a Christian : but I am here to speak of a quickening act of the Spirit in our regene ration, from which proceeds the spiritual life of a Chris- tian, and will show what this spiritual life is in its nature and properties ; in what manner it is wrought or inspired into the soul ; for what end this life is so inspired ; that this work is wholly supernatural ; and why this quicken- ing must be antecedent to our actual closing with Christ by faith. I. THE NATURE AND PROPERTIES of this life consists in that wonderful change which the Spirit of God makes upon the frame and temper of the soul, by implanting in it the 'principles of grace. A change it makes upon the soul, and that a marvel- lous one, no less than from death to life ; for though a man be physically a living man, his soul hath union with his body, yet his soul having no union with Christ, he is spiritually dead. Luke, 15 : 24, and Col. 2 : 13. Alas, it deserves not the name of life to have a soul serv- ing only to preserve the body a little while from corrup- tion ; to carry it up and down the world, and enable it to eat, and drink, and talk, and laugh, and then die. We be gin to live when we begin to have union with Christ the Fountain of life by his Spirit communicated to us : from this time we are to reckon our life as some have done There be many changes made upon men besides this : many are changed from profaneness to civility, and from mere civility to formality and a shadow of religion, who still remain in the state and power of spiritual death ; 102 THE METHOD OF GRACE. (Ch. 5. but when the Spirit of the Lord is poured out upon us, to quicken us with the new spiritual life, this is a wonderful change indeed : it gives us a new supernatural being, called a new creature, the new man, the hidden man of the heart. The natural essence and faculties of the soul still remain, but it is divested of the old qualities and endow- ed with new ones : " Old things are passed away ; be- hold, all things are become new." 2 Cor. 5 : 17. And this change is not made by altering and rectifying the disorders of the life only, leaving the temper and frame of the heart still carnal ; but by implanting a su- pernatural, permanent principle in the soul. It shall be in him a well of water. John, 4 : 14. Principles are to a course of action, as fountains or springs to the streams and rivers that flow from them, and are maintained by them : and hence the constancy of renewed souls ic the course of godliness. Nor is this principle or habit acquired by accustoming ourselves to holy actions, as natural habits are acquired by frequent acts, which beget a disposition, and thence grow up to a habit or second nature ; but it is implanted in the soul by the Spirit of God. So we read, " A new heart also will I give you, and a new spirit will I put within you," Ezek. 36 : 25 ; it grows not up out of our natures, but is wrought in us. As it is said of the two witnesses, Rev. 11 : 11, who lay dead in a civil sense three days and a half, that " the Spirit of life from God entered into them :" so it is here in a spiritual sense, the Spirit of life from God enters into the dead, carnal heart. But we shall more fully discern the nature of this spirit- ual life by considering the properties of it ; among which these are very remarkable. 1. The soul that is joined to Christ is quickened with a divine life, so we read 2 Pet. 1 : 4, where believers are said to be " partakers of the divine nature :" a very high expression, and that must be understood in a way proper Ck 5.) niL WORK OF THE SPIRIT. 103 to believers : we partake of it by the inhabitation of the Spirit of God in us, " Know ye not that ye are the tem- ple of God, and that the Spirit of God dwelleth in you]" 1 Cor. 3 : 16. The Spirit who is God by nature dwells in and actuates the soul whom he regenerates, and by sanctifying it causes it to live a divine life : from this life of God the unsanctified are said to be alienated, Eph. 4 : 18, but, believers are partakers of it. 2. And being divine, it must be the most excellent and transcendent life that any creature can live in this world : it surmounts the natural, rational, and moral life of 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, while Scripture will not al- low so much as the name of life to them, but tells us they are dead whilst they live. 1 Tim. 5 : 6. Certainly it is a wonderful elevation of the nature of man to be quick- ened with this divine and spiritual life. There are two ways wherein the blessed God hath honored poor man above the very angels of heaven. One was by the union of our nature, in Christ, with the divine nature : the other is by uniting us to Christ, and thereby communi- cating spiritual life to us : this latter is a most glorious privilege, and in one respect a more singular mercy than the former ; for the honor which was done to our nature by Christ assuming it, is common to all, good and bad, even they that perish have yet that honor ; but to bo im- planted in Christ by regeneration, and live upon him as the branch does upon the vine, this is a peculiar privi- lege, a mercy kept from the world that is to perish, and only communicated to God's people, who are to live eternally with him in heaven. 3. This life imparted by the regenerating Spirit, is a most pleasant life. All delights, all pleasures, all joys, which are not fantastic and delusive, have their spring and origin here ; " To be spiritually-minded is life and 104 THE METHOD OF GRACE. (Ch. 5. peace," Rom. 8 : 6, a most serene, placid life ; such a soul becomes, so far as it is influenced and sanctified by the Spirit, the very region of life and peace : it hath its plea- sures in it, such as a stranger intermeddles not with. Prov. 14 : 10. Regeneration is the point from which all true pleasure commences ; you never live a cheerful day till you begin to live to God : therefore it is said when the prodigal son was returned to his father arid reconcil- ed, then *' they began to be merry" Luke, 15 : 24. None can by words make another understand what that pleasure is which the renewed soul feels in its communion with the Lord, and in the sealings and witnessings of his Spirit. That is a very apt and well known similitude which Peter Martyr used, and the Lord blessed to the conversion of the noble marquis Galeacus : if, said he, a man should see 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 if he draw nearer, and be- hold the excellent order and hear the ravishing sweet music that are among them, he will quickly alter his opi- nion of them, and be for dancing with them himself. All the delights in the sensual life are but as the putrid waters of a corrupt pond where toads lie croaking and spawning, compared to the crystal streams of the most pure and pleasant fountain. 4. This life of God, with which the regenerate are quickened in their union with Christ, as it is a pleasant, so it is also a growing, increasing life, " the water that 1 shall give him shall be in him a well of water springing up into everlasting life." John, 4 : 14. It is not in our sanc- tification as it is in our justification : our justification is complete and perfect, no defect is found there ; but the new creature labors under many defects : all believers are equally justified, but not equally sanctified. There- fore you read that " the inward man is renewed day by day," 2 Cor. 4 : 16 ; and christians are exhorted " to grow in grace, and in the knowledge of our Lord and Cb.5.) THE WORK OF THE SPIRIT. 105 Savior." 1 Pet. 3 : 18. If this work were perfect, and finished at once, as justification is, there could be no re- newing day by day, nor growth in grace. The apostle indeed prays for the Thessalonians, that God would sanc- tify them wholly, perfectly. 1 Thess. 5 : 23. And this is matter of prayer and hope ; for at 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 delud- ed, proud spirits boast of it here; but when "that which is perfect is come, then that which is in part shall be done away." 1 Cor. 13 : 10. And upon the imperfection of the new creature in every faculty, that warfare and daily con- flict spoken of, Gal. 5 : 17, and experienced by every Christian, is grounded ; grace rises gradually in the soul, as the sun doth in the heavens, " that shineth more and more unto the perfect day." Prov. 4 : 18. 5. This life with which the regenerate are quickened, is also an everlasting life. " This is the record, that God hath given to us eternal life, and this life is in his Son." 1 John, 5 : 11. This principle of life is the seed of God ; and that remains in the soul for ever. 1 John, 3:9. It ig no transient, vanishing thing, but a fixed, permanent prin- ciple, which abides in the soul for ever. A man may lose his gifts, but grace abides ; the soul may and must be separated from the body, but grace cannot be separated from the soul : when all forsake us, this will not leave us. This principle implanted by the Spirit is therefore vastly different, both from the extraordinary gifts of prophecy wherein the Spirit was sometimes said to come upon men under the Old Testament, 1 Sam. 10 : 6, 10, and from the common vanishing effects he sometimes produces in the unregenerate, of which we have frequent accounts in the New Testament. Heb. 6 : 4. and John, 5 : 35. It is one thing for the Spirit to visit a man in the way of present influence and assistance, and another thing to dwell in a man as in his temple. LOG THE METHOD OF GRACE. (Cli. 5. II. Having seen the nature and properties of the spi- ritual life, we are concerned in the next place to inquire now IT is WROUGHT by the Spirit. 1. And here we must say, first of all, that the work is wrought in the soul very mysteriously; so Christ tells Nicodemus, " The wind bloweth where it listeth, and tliou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth ; so is every one that is born of the Spirit." John, 3 : 8. There are many opinions among philosophers about the origin of wind, but we have no certain knowledge of it ; we describe it by its effects and properties, but know little of its origin : and if the works of God in nature are so abstruse and un- searchable, how much more are these sublime and super- natural works of the Spirit] We are not able to solve the phenomena of nature, we can give no account of our own formation in the womb. Eccl. 11 : 5. Who can exactly describe how the parts of the body are formed and the soul infused 1 It is curiously wrought in the lower parts of the earth, as the Psalmist speaks, Psalm 139 : 15 ; but how, we know not. Basil saith, divers questions may be moved about a^y, which may puzzle the greatest philo- sopher : we know little of the forms and essences of na- tural things, much less of the profound and abstruse spi- ritual things. 2. But though we cannot pry into these secrets by the eye of reason, God hath revealed to us in his word, that it is wrought by Jiis own almighty power. Eph. 1 : 19. The apostle ascribes this work to the exceeding greatness of the power of God ; and this must needs be, if we con- sider how the Spirit of God expresses it in Scripture by a new creation a giving being to something out of no- thing. Eph. 2 : 10. In this it differs from all the effects of human power; for man always works upon some pre- existent matter, but here is no such matter. Nothing is found in man to contribute towards this work ; this su- CL 5.) THE WORK OF THE SPIRIT. 107 pernatural life is not nor can it be educed out of na tural principles ; this wholly transcends the sphere of all natural power ; but of this more anon. 3. This also we may affirm, that the whole soul and spirit is the recipient of this divine life, and thus it is called a new creature, a new man, having an integral per- fection and fulness of all its parts and members ; it be- comes light in the mind, John, 17 : 3; obedience in the will, 1 Peter, 1 : 2 ; in the affections a heavenly temper and tenderness, Col. 3:1,2. And here, we must observe, lies one main difference betwixt a regenerate soul and a hypocrite ; the one is all of a piece, as I may say, the principle of spiritual life runs into all and every faculty and affection, and sanctifies or renews the whole man ; whereas the change upon the hypocrite 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. 4. This imparting of spiritual life is done instantaneous- ly, as all creation work is ; hence it is resembled to that plastic power which, in a moment, made the light to shine out of darkness. So God shines into our hearts. 2 Cor. 4:6. It is true, a soul may be a long time under the preparatory work of the Spirit : under convictions and humiliations, purposes and resolutions ; he may be attend- ing means and ordinances, but when the Spirit comes to quicken the soul it is done in a moment ; and O what a blessed moment is this ! upon which the whole weight of our eternal happiness depends ; for it is Christ in us, Christ formed in us the hope of glory. Col. 1 : 27. And our Lord expressly tells us, that except we be regene- rate and born again, we cannot see the kingdom of God. III. Consider the DESIGN AND END of God in this his quickening work. If we consult the Scriptures we shall find this principle of life is given us in order to our glo- 108 THE METHOD OP GRACE. (Ch. 5. rifying God in this world by a life of obedience, and our enjoying God in tlie world to come. 1. Spiritual life is imparted in order to a course of obe- dience in this world, whereby God is glorified. So we read in Eph. 2 : 10, " Created in Christ 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 the fruit that we plant the root and ingraff the branches. So in Ezek. 36 : 27, " I will put my Spi- rit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them." This is the immediate design not only of the first principle of life imparted to the soul, but of all the exciting, actuating and assisting works of the Spirit afterwards. This principle makes a sincere and true obedience when it flows from an inward vital principle of grace. The hypocrite is moved by something from without, as the applause of men, the accommodation of fleshly inte- rests, the force of education : or if there be any thing from within that moves him, it is but self-interest, to quiet a disturbing conscience and support his vain hopes of hea- ven ; but he never acts from a new principle, a new na- ture, inclining him to holy actions. Sincerity mainly lies in the harmony and correspondence of actions to their principles : from this influence of the Spirit it is that men hunger and thirst for God, and go to their duties as hun- gry men do to their meals. O reader, pause a little upon this ere thou pass on, ask thy heart whether it be so with thee : are holy duties na- tural to thee ] does thy soul move and work after God by a kind of supernatural instinct ? This then will be to thee a good evidence of thy integrity. From this principle of life also results the excellence of our obedience ; for by virtue thereof it becomes free and voluntary, not forced and constrained; it drops like honey, of its own accord, out of the comb, Sol. Song, 4 : 11; 01 Ch. 5.) THE WORK OF THE SPIRIT. 109 as waters from the fountain, without forcing. John, 4:14. An unprincipled professor must be pressed hard by some weight of affliction ere he will yield one tear or pour out a prayer. " When he slew them, then they sought him." Psalm 78 : 34. The freedom of obedience is the excellence of it, God's eye is much upon that, 1 Cor. 9 : 1 7 ; yea, and the uniformity of our obedience, which is also a special part of the beauty of it, results from hence : this is it which makes us holy in all manner of conversa- tion, or in every point and turning of our conversations, as the original imports. 1 Pet. 1 : 15. Whereas he that is moved by this or that external accidental motive must needs be very uneven, like " the legs of a lame man," as the expression is, Prov. 26 : 7, which " are not equal." Now a word of God, and then the discourse runs muddy and profane or carnal again ; all the evenness and uni- formity in the several parts of a Christian's life are the effect of this principle of spiritual life. 2. Another aim and design of God in imparting this principle of life, is thereby to prepare and qualify the soul for the enjoyment of himself in heaven ; "Except a man be born again he cannot see the kingdom of God." John, 3 : 3. All that shall possess that inheritance must be begotten again to it, as the apostle speaks, 1 Pet. 1 : 3, 4. This principle of grace is the very seed of that glory ; it is eternal life in the root and principle. John, 17 : 3. By this the soul is attempered and qualified foi that state and employment. What is the life of glory but the vision of God, and the soul's assimilation to God by that vision ] From both which results that unspeakable joy and delight which passeth understanding. But what vision of God, assimilation to God, or delight in God can that soul have which was never quickened with the su- pernatural principle of grace ] The temper of such souls is expressed in that sad character, " My soul loathed them, and their soul also abhorred me." Zech. 11 : 8 110 THE METHOD OF GRACE. (Ch. 5 For want of this vital principle it is that the very same duties and ordinances which are the delight and highest pleasure of the saints, are no better than a mere drudgery and bondage to others. Mai. 1 : 13. Heaven would be no heaven to a dead soul ; this principle of life, in its daily growth and improvement, is our meetness as well as our evidence for heaven. IV. THIS QUICKENING WORK IS WHOLLY SUPERNATU RAL ; it is the sole and proper work of the Spirit of God. So Christ himself expressly asserts it : " That which is born of the flesh is flesh ; and that which is born of the Spirit is spirit : the wind bloweth where it listeth, and thou nearest the sound thereof, but canst not tell whence it cometh nor whither it goeth ; so is every one that is born of the Spirit." John, 3 : 6-8. Believers are the birth or offspring of the Spirit, who produceth the new crea- ture in them in a manner unintelligible even to them- selves. So far is it above their own ability to produce; that it is above their capacity to understand the way of its production: as if you should ask, Do you know from whence the wind comes 1 No. Do you know whither it goes ? No. But you hear and feel it when it blows 1 Yes. So is every one that is born of the Spirit; he feels the efficacy and discerns the effects of the Spirit on his own soul, but cannot understand or describe the manner of their production. This is not only above the carnal, but above the renewed mind to comprehend. We really con- tribute nothing to the production of this principle of life. We may indeed be said to concur with the Spirit in it; there is found in us a capacity, aptness, or receptiveness of it; our nature is endowed with such faculties and powers as are meet subjects to receive and instruments to act it ; but God only quickens the rational nature with spiritual life. " Who raaketh thee to differ from another ? And what hast thou that thou didst not receive V 9 I Cor. 4 : 7. The Scriptures not only assert that without him Ch. 5.) THE WORK OF THE SPIRIT. Ill we can do nothing, and that our sufficiency is of God, John, 15:5; Mat. 12 : 34 ; 2 Cor. 3:5; but they de- clare that the carnal mind "is enmity against God;" and that v e were " enemies in our minds by wicked works." Rom. 8:7; Col. 1 : 21. That which is born of the flesh is flesh, a perishing thing ; but this principle of spiritual life is not subject to dissolution, it is the water that springs up into everlasting life, John, 4 : 14 ; the seed of God, which remaineth in the regenerate soul. 1 John, 3 : 9. And all this, because it is born not of corruptible, but of incorruptible seed. 1 Peter, 1 : 23. Our new birth is represented to us in the Scriptures as a resurrection from the dead, a new creation ; Eph. 5 : 14 ; 4 : 24 ; and thus all is ascribed to grace. If nature could produce in any degree this spiritual life, then the best natures would be soonest quickened with it ; and the worst natures not at all, or last, and least of all : but we find apparently the worst natures often re- generated, and the best left in the state of spiritual death. With how many sweet virtues was the young man adorn- ed, Mark, 10 : 21, yet graceless : and what a sink of sin was Mary Magdalene, Luke, 7 : 37, yet sanctified. And there is scarce any thing that affects and melts the hearts of christians more than this comparative consideration, when they consider vessels of gold cast away, and leaden ones chosen for such noble uses. So that it is plain enough to all wise and humble souls, that this new life is wholly of supernatural production. V. I shall briefly represent THE NECESSARY ANTECE- DENCY of this quickening work of the Spirit to our first closing with Christ by faith ; and this will appear if you consider the nature of the vital act of faith, which is the soul's receiving of Christ and resting upon him for par- don and salvation : in which two things are necessarily included, 1. The renouncing of all other hopes and dependencies 112 THE METHOD OP GRACE. (Ch. 5 whatsoever. Self in all its acceptations, natural, sinful and moral, is now to be denied and renounced for ever, else Christ can never be received, Rom. 10 : 3, not only self in its vilest pollutions, but self in its richest ornaments and endowments : but this is as impossible to the unre- nowed and natural man, as it is for rocks or mountains to start from their centre and fly like wandering atoms in the air : nature will rather choose to run the hazard of everlasting damnation, than escape it by a total renuncia- tion of its beloved lusts or self-righteousness : this super- natural work necessarily requires a supernatural princi pie. Rom. 8 : 2. 2. The opening the heart fully to Christ, without which Christ can never be received, Rev. 3 : 20, is also the effect of the quickening Spirit, the Spirit of life which is in Christ Jesus. Sooner may we expect to see the flowers and blossoms open without the influence of the sun, than the heart and will of a sinner open to receive Christ with- out a principle of spiritual life first derived from him : and this will be past doubt to all that consider not only the impotence but the ignorance, prejudice and aversion of nature, by which the door of the heart is barred and chained against Christ. John, 5 : 40. So that if any have the heart opened to receive him, it is the Lord that opens it by his almighty power. INFERENCE 1. If such be the nature and necessity of this principle of divine life, it follows that unregeneratt men are no better than dead men. So the text represents them. " You hath he quickened who were dead in tres- passes and sins :" spiritually dead though naturally alive, yea, and lively too as any other persons in the world. To all those things that are natural, they are alive : they can understand, reason, discourse, project and con- trive as \vell as others ; they can eat, drink, and build, plant, and receive the natural comfort of these things as much as any others. So their life is described, Job, Ch.5.) THE WORK OF THE SPIRIT. 113 21 : 12, They " take the timbrel and harp, and rejoice at the sound of the organ ; they spend their days in wealth." And James, 5:5, " Ye have lived in pleasure on the 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. 5:6; such persons are dead whilst they live; it is a base and ignoble life to have a soul only to preserve the body, or to enable a man for a few years to eat, and drink, and talk, and laugh, and then die. But spi- ritually considered, they are dead ; without life, sense or motion towards God and the things that are above : their understandings are dead, 1 Cor. 2 : 14, and receive not the things that are of God ; their wills are dead, and move not to\vards Jesus Christ. John, 6 : 65. Their af- fections are dead, even to the most excellent and spiritual objects ; and all their duties are dead duties, without life or spirit. This is the sad case of the unregenerate world. 2. This speaks encouragement to ministers and parents to expect success at last y even with those that yet give little 7wpe of conversion. The work you see is the Lord's ; when the Spirit of life comes upon their dead souls they shall believe, and be made willing : till then we do but plough upon the rocks : yet let not our hand slack in duty ; pray for them and plead with them : you know not in which prayer or exhortation the Spirit of life may breathe upon them. " Can these dry bones live?" Yes, if the Spirit of life from God breathe upon them they can, and shall live : what though their dispositions be averse to all things that are spiritual and serious, yet even such have been rege- nerated when more sweet and promising- natures have been passed by and left under spiritual death. Mr. Ward said of his brother, a man of great gifts yet of a very bad temper, though my brother Rogers has grace enough for two men, he has not half enough for himself. It may be you have prayed and striven long with your relations a*d 114 THE METHOD OF GRACE. (Ch. 5 to little purpose, yet be not discouraged. How often was Mr. John Rogers, that famous and successful divine, a grief of heart to his relations in his younger years, prov- ing a wild young man, to the great discouragement of his pious friends ; yet, at last, the Lord graciously changed him, so that Mr. Richard Rogers would say, when he would exercise the utmost degree of charity or hope for any that at present were vile and worthless, I will never despair of any man for John Rogers' sake. 3. How honorable are christians by their new birth! They are " born, not of blood, nor of the will of the flesh, nor of the will of man, but of God," John, 1 : 13, not in a mere natural way, but in a spiritual and supernatural : they are the offspring of God, the children of the Most High, as well by regeneration as by adoption ; which is the greatest advancement of the human nature, next to its union with the divine nature of Christ. Oh, what ho- nor is this for a poor sinful creature, to have the very life of God breathed into his soul ! All other dignities of na- ture are trifles compared with this ; this makes a Chris- tian a sacred hallowed thing, the living temple of God, 1 Cor. 6 : 19, the special object of his delight. 4. How deplorable is the condition of the unregenerate world. They are but as dead men. As there is no beauty in the dead, all their loveliness goes away at death, so there is no spiritual beauty or loveliness in any that are unregenerate. It is true, many of them have excellencies which adorn their conversation in the eyes of men ; but what are all these but so many sweet flowers strewed over a body where no life is. The dead have no pleasure or delight ; even so the unregenerate are incapable of the delights of tbe Christian life ; " to be spiritually-minded is life and peace," Rom. 3:6; that is, this is the only serene, placid, and pleasant life. The dead have no heat, they are cold as clay ; so are all the unregenerate towards Q-od and things above ; their affections to him are cold Ch. 5.) THE WORK OF THE SPIRIT. 115 and frozen : that which makes a gracious heart melt will not make an unregenerate heart move. The dead must be buried, so must the unregenerate be buried out of God's sight ; buried in the lowest hell, in the place of darkness for ever. John, 3 : 3. Wo to the unregenerate, good had it been for them had they never been born ! 5. How greatly are all men concerned to examine their condition with respect to spiritual life and death! It is very common for men to presume upon their union with and interest in Christ. This privilege is by com- mon mistake extended generally to all that profess the Christian religion and practise the external duties of it, when, in truth, no more are united to Christ than are quickened by the Spirit of life which is in Christ Jesus. Rom. 8 : 1, 2. O try your interest in Christ by this rule. If I am quickened by Christ, I have union with Christ. If there be spiritual sense in your souls, there is spiritual life in them. There are senses belonging to the spiritual as well as to the animal life, Heb. 5:14; they can feel and sensibly groan under soul pressures and burdens of sin. Rom. 7 : 24. The dead feel not, moan not under the burdens of sin as the living do : they may be sensible indeed of the evil of sin with respect to themselves, but not as against God ; damnation may scare them, but pollution doth not ; hell may frighten them, but not the offending of God. If there be spiritual hunger and thirst it is a sweet sign of spiritual life ; this sign agrees to Christians of a day old. Even new-born babes desire the sincere milk of the word. 1 Pet. 2 : 2. If spiritual life be in you, you know how to expound that scripture, "As the hart panteth after the water brook, so panteth my soul after thee, O God," Psalm 42 : 1, without any other interpreter than your own experience : you will feel somewhat like the gnawing of an empty stomach making you restless during the interruption of your daily communion with the Lord. 116 THE METHOD OF GRACE. ( Ch. 5. If there be spiritual conflicts with sin, there is spiritual life in your souls. Gal. 5 : 17. Not only a combat between light in the higher, and sense in the lower faculties ; not only opposition to more gross external corruptions, that carry more infamy and horror with them than ther sing do; but the heart will be the seat of war; and the moro inward and secret any lust is, by so much the more will it be opposed and mourned over. In a word, the weakest Christian may, upon impartial observation, find such signs of spiritual life in himself if he will allow himself time to reflect upon the bent and frame of his own heart as desires after God; conscience of duties ; fears, cares and sorrows about sin ; delight in the society of heavenly and spiritual men ; and a loathing and burden in the company of vain and carnal persons. Objection. O but I have a very dead heart to spiritual things ! Answer. It is a sign of life, that you feel and are sen- sible of that deadness ; and besides, there is a great dif- ference between spiritual deadness and death ; the one is the state of the unregenerate, the other is the disease of regenerate men. Object. Some signs of spiritual life are slear to me, but I cannot close with others. Ans. If you can really close with any, it may satisfy you, though you be dark in others ; for if a child cannot walk, yet jf it can take its food ; if it cannot take its food, yet if it can cry ; yea, if it cannot cry, yet if it oreatl.e, it is alive. Ch. 60 SAVING FAITH. 117 CHAPTER VI. THE ACT BY WHICH WE EFFECTUALLY APPLY CHRIST TO OUR OWN SOULS ; OR SAVING FAITH. But as many as received him, to tliem gave he power to be- come the sons of God ; even to them that believe on his name. John, 1 : 12. No sooner is the soul quickened by the Spirit of God, but it answers, in some measure, the end of God in that work, by its active reception of Jesus Christ in the way of believing. What this vital act of faith is upon which de- pends our interest in Christ and everlasting blessed- ness, this scripture will show; in which observe three things : 1. The privilege conferred is a very high and glorious one, than which no created being is capable of greater : " power to become the sons of God." The word render- ed power is one of large extent and signification, and is by some rendered this right, by others this dignity, by others this prerogative, this privilege or honor. It implies a title or right to adoption, not only with respect to the present benefits of it in this life, but also to that blessed inheritance which is laid up in heaven for the sons of God. O what an honor, dignity and privilege is this ! 2. The subjects of this privilege are described : " As many as received him." This text describes them by that very grace, faith, which gives them their title and right to Christ and his benefits ; and by that very act of faith, which primarily confers their right to his person, and secondarily to his benefits, viz. receiving him. There are many graces besides faith, but faith only is the grace that gives us right to Christ ; and there are many acts of faith besides receiving, but this receiving or embracing 118 THE METHOD OF GRACE. (Ch. 6. Christ is the justifying and saving act : " As many as re ceived him," as many, be they of any nation, sex, age or condition. For " there is neither Greek nor Jew, cir- cumcision nor uncircumcision, Barbarian, Scythian, bond nor free : but Christ is all, and in all." Col. 3 : 11. No- thing but unbelief bars men from Christ and his benefits. As many as received him : the word signifies " to accept, take," or, as we fitly render it, to receive, assume, or take to us ; a word most aptly expressing the nature and office of faith, yea, the very justifying and saving act ; and we are also needfully to note its special object, not Ms, but Him, his person as he is clothed with his offices, and not only his benefits and privileges ; these are secondary and consequential to our receiving 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 of God re- vealed from faith to faith," Rom. 1 : 17, therein is Jesus Christ revealed, proposed and offered unto sinners, as the only way of justification and salvation; which Gospel offer, as before was shown, is therefore ordinarily neces- sary to believing. Rom. 10 : 11, &c. 3. This description is yet further explained by the ad- ditional exegetical clause, even to tJiem that believe on his name. Here the terms are varied, though the things expressed in both are the same ; what he there called receiving, is here called believing on his name, to show us that the very essence of saving faith consists ii our receiving Christ. By his name we are to understand Christ himself: it is usual to take these two, believing in him and believing in his name, as terms convertible and of the same import. Hence we draw this proposition : The receiving of the Lord Jesus Christ is that saving and vital act of faith ivhich gives the soul right both to his per son and benefits. Ch 6.) SAVING FAITH. 119 We cannot act spiritually till we begin to live spiri- tually : the Spirit of life must first join himself to us in his quickening work, as shown in the last chapter, This being done, we begin to act spiritually, by taking hold upon or receiving Jesus Christ, which is the point now to be considered. The soul is the life of the body, faith is the life of the soul, and Christ is the life of faith. There are several kinds of faith besides saving faith, and in saving faith there are several acts, besides the justifying or saving act ; but this receiving act, which is our present subject, Is that upon which both our righteousness and eternal happiness depend; by this it is that we are justified and saved : " To as many as received him, to them gave he power to become the sons of God." Yet it doth not jus- tify and save us by reason of any proper dignity that is found in this act, but by reason of the object it receives or apprehends. The same thing is often expressed in Scripture by other terms, as " coming to Christ," John, 6 : 35 ; trusting or staying upon Christ ; Isa. 50 : 10 ; but whatever is found in those expressions is all compre- hended in this. I proceed then to explain the nature of this receiving of Christ and show what it includes ; to prove that this is the justifying and saving act of faith; to show the excel- lency of this act of faith ; to remove some mistakes, and give a true account of the dignity and excellency of this act ; and then to bring home all in a proper application. I. I will endeavor to explain THE NATURE of this re- ceiving of Christ, and show what is implied in it : indeed, it involves many deep mysteries and things of greatest weight. People are generally very ignorant and unac- ouainted with the importance of this expression. They have slight thoughts of faith who never passed under the illuminating, convincing, and humbling work of the Spi *it : but we shall find that saving faith is quite another 120 METHOD OF GRACE. ( Ch. 6. thing, and differs in its whole kind and nature from that traditional faith and common assent which is so fatally mistaken for it in the world. 1. It is evident that no man can receive Jesus Christ in the darkness of natural ignorance: we must understand and discern who and what he is whom we receive to be " the Lord our righteousness." If we know not his per- son and his offices, we do not take, but mistake Christ. It is a good rule in the civil law, Non consentit qui non sentit. A mistake of the person invalidates the match. They that take Christ for a mere man, or deny the satis- faction of his blood, or divest him of his human nature, or deny any of his most glorious and necessary offices, let them cry up as high as they will his spirituality, glory, and exemplary life and death, they can never receive Jesus Christ aright. This is such a flaw in the very foun- dation of faith as undoes and destroys all. All saving faith is founded in light and knowledge, and therefore it is called knowledge, Isa. 53 : 11 ; and seeing is inseparably connected with believing, John, 6 : 40. Men must hear and learn of the Father before they can come to Christ. John, 6 : 45. The receiving act of faith is directed and guided by knowledge. I will not presume to state the degree of knowledge which is absolutely necessary to the reception of Christ ; I know the first actings of faith are, in most Christians, accompanied with much darkness and confusion of understanding : but yet we must say in the general, that wherever faith is, there is so much light as is sufficient to discover to the soul its own sins, dangers and wants, and the all-sufficiency, suitableness and ne- cessity of Christ for the supply and remedy of all ; and without this Christ cannot be received. " Come unto me, all ye that labor and are heavy laden, and I will give you rest." Matt. 11 : 28. 2. The receiving of Christ necessarily implies the assent of the understanding to the truths of Christ reveal- Ch.6.) SAVING FAITH. 121 ed in the Gospel ; his person, natures, offices, his incar- nation, death, and satisfaction ; which assent, though it be not in itself saving faith, yet is the foundation and ground- work of it ; it being impossible the soul should receive and embrace what the mind does not assent to as true and infallibly certain. True faith rests upon the testimony of God as unquestionable. This assent of faith is called our receiving the witness of God, 1 John, 5:9; our set- ting to our seal that God is true, John, 3 : 33. The di- vine verity is the very object of faith : into this we re- solve our faith. " Thus saith the Lord/* is that firm foun- dation upon which our assent is built. And thus we see good reason to believe those profound mysteries of the incarnation of Christ ; the union of the two natures in his wonderful person ; the union of Christ and believers ; though we cannot understand these things by reason of the darkness of our minds. It satisfies the soul to find these mysteries in the written word ; upon that founda- tion it firmly builds its assent ; and without such an as- sent of faith there can be no embracing of Christ. All acts of faith and religion, without assent, are but as so many arrows shot at random into the open air, they sig- nify nothing for want of a fixed determinate object. It is therefore the policy of Satan, by injecting athe- istical thoughts, (with which young converts often find themselves greatly tried,) to undermine and destroy the whole work of faith. But God makes his people victori- ous over them : yea, and they do assent to the truths of the word even at the time when they think they do not ; as appears by their tenderness and fear of sin, their dili- gence and care in duty. If I discern these things in a Christian's life, he must excuse me if I believe him not, wlisn he says he does not assent to the truths of the Gospel. 3. Our receiving Christ necessarily implies our hearty approbation, liking and estimation ; yea, the acquiescence Method of Grace. 6 122 METHOD OF GRACE. (Ch.t of our very souls in Jesus Christ, as the most excellent, suitable, and complete remedy for all our wants, sins and dangers that ever could be prepared by the wisdom and love of God for us. We must receive him with such a frame of heart as rests upon and trusts in him, if ever v\ e receive him aright. To them that believe he is pre- cious. 1 Pet. 2 : 7. This is the only sovereign remedy in all the world that is full and efficacious enough to cure our wounds : and as Christ is most highly esteemed and heartily approved as the only remedy for our souls, so the sovereign grace and wisdom of God are admired, and the way and method he has taken to save poor souls by Jesus Christ, most heartily approved as the most apt and excellent method both for his glory and our good ; for it is plain that none will espouse themselves with conjugal affection to the person whom they esteem not as the best for them that can be chosen. None will forsake and quit all for His sake, except they account him as the spouse did, " The chiefest among ten thousand." There are two things in Christ which must gain the greatest approbation in the soul of a poor convinced sin ner and bring it to rest upon him. It can find nothing in Christ that is distasteful or unsuitable to it, as it finds in the best creatures. In him is no weakness, but a fulness of all saving power, " able to save to the uttermost :" no pride, causing him to scorn and contemn the most wretch- ed soul that comes to him : no inconstancy or levity, to cause him to cast off the soul whom he hath once receiv- ed : no passion, but a Lamb for meekness and patience. There is no spot to be found in him, He is " altogether lovely." Sol. Song, 5 : 16. And again, as the believer can find nothing in Christ that is distasteful, so he finds nothing wanting in Christ that is necessary or desirable. Such is the fulness of wisdom, righteousness, sanctification and redemption in Christ, that nothing is left to be desired but the full en- Ch.6.) SAVING FAITH. 123 joyment of him. O, saith the soul, how completely happy shall I be if I can but win Christ ! I would not envy the nobles of the earth were 1 but in Christ. I am hungry and athirst, and Christ is meat indeed and drink indeed this is the best thing in all the world for me, because so necessary and so suitable to the needs of a soul ready to perish. I am a law-condemned and a self-condemned sin- ner trembling for fear of the execution of the curse upon me every moment ; in Christ is complete righteousness to justify my soul ; O there is nothing better for me than Christ. -I see myself plunged, both in nature and practice, into the odious pollutions of sin, and in Christ is a foun- tain opened for sin and for un cleanness : his blood is a fountain of merit, his Spirit is a fountain of holiness and purity : none but Christ, none but Christ. O the manifold wisdom and unsearchable love of God, to prepare and furnish a Savior so fully answering all the needs, all the distresses, all the fears and burdens of a poor sinner ! Thus the believing soul approves of Christ as best for it ; and thus in believing it gives glory to God. Rom. 4 : 21. 4. Receiving Christ consists in the consent and choice, of the will ; and this is the opening of the heart and stretch- ing forth of the soul to receive him : " Thy people shall be willing in the day of thy power.'* Psalm 110 : 3. It is the great design and main scope of the Gospel to bring over the wills of poor sinners to this. It was the great complaint of Christ against the incredulous Jews, " Ye will not come unto me that ye might have life." John, 5 : 40. The saving, justifying act of faith lies prin- cipally in the consent of the will, which consent is the ef- fect of the almighty power of God. Eph. 1 : 19. He al- lures and draws the will to Christ, and he draws with the cords of a man, that is, he prevails with it by rational ar- guments. The soul being prepared by conviction of its lost and miserable state by sin, and that there is but one door of hope open to it for an escape from the wrath to 124 METHOD OF GRACE. (Ch.6. come, which is Christ ; being also satisfied of the fulness and completeness of his saving ability, and of his willing ness to apply it for our salvation upon such just and equal terms ; this cannot but prevail with the will of a poor dis tressed sinner to consent and choose him. 5. The last and principal thing included in our receiv- ing Christ, is the respect that this act of acceptance has to the terms upon ivhich Christ is tendered to us in the Gos pel. " So we preach, and so ye believed." 1 Cor. 15 : 11. Faith answers to the gospel-offer as the impress upon the wax does to the engraving in the seal ; and this is of principal consideration, for there is no receiving Christ upon any other terms but his own proposed in the Gos- pel to us. He will never come lower nor make them easier than they are ; we must either receive him upon these, or part with him for ever, as thousands do who could agree to some articles of the gospel terms, but rather choose to be damned for ever than submit to all. This is the great controversy betwixt Christ and sinners ; upon this many thousands break off the treaty, and part with Christ because he will not come to their terms ; but every true believer receives him upon his own ; their ac- ceptance of him by faith is in all things consentaneous to the overtures made by him in the written word. So he tenders himself, and so they receive him ; as will be evi- dent in the following particulars. (1.) The Gospel offers Christ to us sincerely and really, and so the true believer receives and accepts him, even with a " faith unfeigned." 1 Tim. 1:5. If ever the soul be serious and in earnest in any thing, it is so in this. Can we suppose him that flies for his life to the refuse city, to be serious and in earnest to escape the avenger of Mood who pursues him ] Then is the heart of a convin- ced sinner serious in this matter ; for under this figure is the work of faith presented to us, Heb. 6:18. (2.) Christ is offered to us in the Gospel entirely and Ck.G., SAVING FAITH. 125 undivided/ i/, as clothed with all his offices, priestly, pro- phetical, and regal ; as Christ Jesus the Lord, Acts, 16 : 31 ; and so the true believer receives him. The hypocrite, like the harlot, is for dividing, but the sincere believer finds his need of every office of Christ, and knows not how to want any thing that is in him. His ignorance makes him necessary and desirable as a prophet : his guilt makes him necessary as a priest : his strong and powerful lusts and corruptions make him necessary as a king : and in truth he sees not any thing in Christ that he can spare ; he needs all that is in Christ, and admires infinite wisdom in nothing more than the investing Christ with all these offices, which are so suited to the poor sin- ner's wants and miseries. As the three offices are undivi- ded in Christ, so they are in the believer's acceptance ) and before this trial no hypocrite can stand ; for all hy pocrites reject and quarrel with something in Christ} they like his pardon better than his government. They call him indeed Lord and Master, but it is an empty title they bestow upon him ; for let them ask their own hearts if Christ be Lord over their thoughts as well as words ; over their secret as well as open actions ; over their dar- ling lusts as well as others ; let them ask, who will ap- pear to be Lord and Master over them, when Christ and the world come in competition when the pleasures of sin shall stand upon one side, and sufferings to death and deepest points of self-denial upon the other side ] Surely it is the greatest affront that can be offered to the Divine Wisdom and Goodness to separate in our acceptance what is so united in Christ for our salvation and happi- ness. As without any one of these offices the work oi our salvation could not be completed, so without accept- ance of Christ in them all, our union with him by faith cannot be completed. The gospel-offer of Christ includes all his offices, and gospel-faith just so receives him : to submit to him, as well as to be redeemed by him ; to imi 126 METHOD OF GRACE. (Ch. 6. /ate him in the holiness of his life as well as to reap the fruits of his death. It must be an entire receiving of the Lord Jesus Christ. (3.) Christ is offered to us in the Gospel exclusively, as the only Savior of sinners, with whose blood and inter- cession nothing is to be mixed ; but the soul of a sinner is singly to rely and depend on him, and no other. Acts 4 : 12, 1 Cor. 3:11. And so faith receives him, " I will make mention of thy righteousness, even of thine only." Psalm 71 : 16. " And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ." Phil. 3:9. 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-sand. Either Christ will be to us all in all, or no- thing, in point of righteousness and salvation ; he affects not social honor : as he did the whole work, so he expects the sole -praise. If he be not able to save to the uttermost, why do we depend upon him at all % and if he be, why do we lean upon any beside him ] (4.) The Gospel offers Christ freely to sinners as the gift of God, John, 4 : 10, Isa. 55 : 1, Rev. 22 : 17, and so faith receives him. The believer comes to Christ with ail empty hand, not only as an undeserving but as a hell- deserving sinner ; he comes to Christ as to one that jus- tifies the ungodly. " To him that worketh not, but be- lie veth on him that justifieth the ungodly, his faith is counted for righteousness." Rom. 4:5. By him that worketh not the apostle means a convinced, humbled sinner, who finds himself utterly unable to do the task the law sets him, that is, perfectly to obey it ; and there- fore in a law sense he is said not to work ; for it is all one as to the intent and purpose of the law, not to work, and not to work perfectly. This he is convinced of, and there- fore comes to Christ as one that is in himself ungodly, cknowledging that the righteousness by which alone Ch.6.) SAVING FAITH. 127 he can stand before God is in Christ, and not in himself in whole or in part. And by the way let this encourage poor souls that are daunted for want of due qualifications for closing with and embracing Christ. Nothing qualifies a man for Christ more than a sense of his unworthiness of him, and the want of all excellencies or ornaments that may commend him to divine acceptance. (5.) The Gospel offers Christ, orderly to sinners, first his person, then his privileges. God first gives his Son, and then with him, or as a consequence of that gift, he gives us all things. Rom. 8 : 32. In the same order must our faith receive him. The believer doth not marry the portion first and then the person, but to be found in him is the first and great care of a believer. I deny not but it is lawful for any to have an eye to the benefits of Christ. Salvation from wrath is and lawfully may be intended and aimed at : " Look unto me and be saved, all the ends of the earth." Isa. 45 ; 22. Nor do I deny but there are many poor souls who, being in deep distress and fear, may and often do look mostly to their own safety at first ; and that there is much confusion, as well in the actings of their faith as in their condition ; but sure I am that it is the proper order in believing, first to accept the person of the Lord Jesus. Heaven is no doubt very desirable, but Christ is more : " Whom have I in heaven but thee V Psalm 73 : 25. Union with Christ is, in the order of nature, antecedent to the communication of his privileges, and so it ought to be in the order and method of believing. (6.) Christ is advisedly offered in the Gospel to sinners, as the result of God's eternal counsel, a project of grace upon which his heart and thoughts have been much set. Zech. 6 : 13. The counsel of peace was between the Father and the Son. And so the believer receives him, most deliberately weighing the matter in his most deep and serious thoughts ; for this is a time of much solici 128 METHOD OF GRACE. (Ch. 6. tilde and though tfulness. The soul's espousals are acts of judgment on our part as well as on God's. Hos. 2 : 19. We are therefore bid to sit down and count the cost. Luke, 14 : 28. Faith, or the actual receiving of Christ, is the result of many previous debates in the soul. The matter has been pondered over and over. The objec- tions and discouragements, both from the self-denying terms of the Gospel and our own vileness arid deep guilt, have been ruminated and lain upon our hearts day and night ; and after all things have been balanced in the most deep consideration, the soul is determined to this conclusion, " I must have Christ : be the terms never so hard, be my sins never so great and many, I will yet go to him and venture my soul upon him ; if I perish, 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." Thus doth the Lord open the hearts of his people, and win the consent of their wills to receive Jesus Christ upon the deepest consideration and debate of the matter in their own most solemn thoughts. They understand and know that they must deeply deny themselves, take up his cross and follow him, Matt. 16 : 24, renounce not only sinful but religious self. These things are hard and difficult, but yet the necessity and excellency of Christ make them appear eligible and rational. By all this you see faith is another thing than what the sound of that word, as it is generally understood, signifies to the understandings of most men. II. Our next work will be to evince this receiving of Christ to be THE SPECIAL SAVING FAITH OF GOD'S ELECT. This is that faith of which such great and glorious things are spoken in the Gospel, which whosoever hath shall be saved, and he that hath it not shall be damned. This I shall prove by the following arguments. JLrg. 1. That faith -which gives the soul right and title Ch.6.) SAVING FAITH. 129 to spiritual adoption, with all the privileges and benefits thereof, is true and saving faith. Our right and title to spiritual adoption arise from our union with Jesus Christ ; we being united to the Son of God, are by virtue of that union reckoned or accounted sons, " Ye are all the chil- dren of God by faith in Christ Jesus." Gal. 3 : 26. The effect of saving faith is union with Christ's person ; the consequence of that union is adoption, or right to the in- heritance. " To as many as received him, to them gave he power (or right) to become the sons of God." A false faith has no such privilege annexed to it ; no unbeliever is thus dignified; no stranger entitled to this inheritance Arg. 2. That only is saving and justifying faith which is in all true believers, in none but true believers, and in all true believers at all times. There is no other act of faith but tinsjidiedal receiving of Christ as he is offered, that agrees to all true believers, to none but true be- lievers, and to all true believers at all times. There are three acts of faith, assent, acceptance, and assurance. The papists generally give the essence of saving faith to the first, mere assent. There aro some who give it to the last, assurance. But neither can be correct. Assent is not solely applicable to true believers or justified persons. Assurance applies to justified per- sons and them only, but riot to all justified persons and at all times. Assent is too low to contain the essence of saving faith : it is found in the unregenerate as well as the regenerate, yea, in devils as well as men. James, 2:19. It is supposed and included in justifying faith, but it is not the justifying or saving act. Assurance is as much too high, being found only in some eminent believers ; and in fchem too but at times. There are many true believers to whom the joy and comfort of assurance is denied ; they may say of their union with Christ, as Paul said of his vision, " whether in the body or out of the body, I cannot tell " " whether in Christ or out of Christ, I cannot tell." 6* 130 THE METHOD OF GRACE. ( Cit & A true believer may " walk in darkness, and see no light.'* Isa, 50 : 10. Nay, a man must be a believer before he know himself to be so ; the direct act of faith is be- fore the reflex act : so that the justifying act of faith lies neither in assent nor in assurance. Assent says, I believe that Christ is, and that he is the Savior of his people, Assurance says, I believe and am sure that Christ died for me, and that I shall be saved through him. So that assent widens the nature of faith too much, and assurance on the other hand straitens it too much ; but acceptance, which says, " I take Christ in all his offices to be mine," fits it exactly, and belongs to all true believers, and to none but true believers, and to all true believers at all times. This therefore must be the justifying and saving act of faith Arg. 3. That and no other is the justifying and saving act of faith to which the, properties and effects of saving faith belong, or in which only they are found. By saving faith Christ is said to dwell in our hearts, Eph. 3 : 17 ; but it is neither by assent nor assurance, but by acceptance, and receiving him, that he dwells in our hearts : not by assent, for then he would dwell in the unregenerate ; nor by assurance, for he must dwell in our hearts before we can be assured of it : therefore it is by acceptance. By faith we are justified. Rom. 5:1. But neither as- sent nor assurance, for the reasons above, do justify; therefore it must be by the receiving act, and no other. The Scripture ascribes great difficulties to that faith by which we are saved, as being most opposed to the cor- rupt nature of man ; but of all the acts of faith, none is clogged with such difficulties, or conflicts with such oppo- sition as the receiving act does ; this act is attended with the greatest difficulties, fears, and deepest self-denial, [ri assent, a man's reason is convinced, and naturally yields to the evidence of truth. In assurance there is nothing against a man's will or comfort, but much for it ; every one desires it : but it is not so in the accej: tance of Ch. 6.) SAVING FAITH. 131 Christ upon the self-denying terms of the Gospel, as will hereafter be evinced. We conclude, therefore, that in this consists the nature and essence of saving faith. Ill, Having seen what the receiving of Jesus Christ is and that it is the faith by which we are justified and saved f I next come to open the DIGNITY AND EXCELLENCY of thia faith, whose praises are in all the Scriptures. There you find it renowned by the title of precious faith, 2 Pet. 1:1; en- riching faith, Jam. 2:5; the work of God, John, 6 : 29 ; the great mystery of godliness, 1 Tim. 3 : 16 ; with many more rich epithets throughout the Scriptures bestowed upon it. Simply as a saving grace, faith has but the same ex- cellence with all other precious saving graces. As it is the fruit of the Spirit, it is more precious than gold, Prov. 8 : 11, 19 ; and so are all other graces : in this sense they all shine with equal glory, and that a glory transcending all the glory of this world : but then consider faith rela- tively, as the instrument by which the righteousness of Christ is apprehended and made ours, and in this view it excels all other graces. This is the grace that is singled out from among all other graces to receive Christ, by which office it is dignified above its fellows. As Moses was honored above the many thousands of Israel, when God took him up into the mount and admitted him nearer to hims.elf than any other of all the tribes might come, so faith is honored above its fellow-graces in being singled out and solemnly anointed to this high office in our justi- fication. It is that precious eye that looks Unto Christ as the stung Israelites did to the brazen serpent, and de- rives healing virtue from it to the soul. It is the grace which instrumentally saves us. Eph. 2 : 8. As it is Christ's glory to ^be the door of salvation, so it is faith's glory to be the golden key that opens that door. What shall I say of faith ] It is the bond of union ; the instrument of justification ; the spring of spiritual oeace and joy ; the means of spiritual life and subsis- 132 THE METHOD OF GRACE. ( Ch. 6 tence ; and therefore the great scope and drift of the Gospel, which aims at and presses nothing more than to bring men to believe. 1. Faith is the bond of our union with Christ; that union is begun in our virification, and completed in our actual receiving of Christ ; the first is the bond of union on the Spirit's part, the second a bond of union on GUI part. Christ " dwells in our hearts by faith." Eph. 3 : 17. Thus it is a door opened to let in many rich blessings to the soul ; for, by uniting us to Christ, it brings us into special favor and acceptance with God, Eph. 1:6; makes us the special objects of Christ's conjugal love and delight Eph. 5 : 29 ; and draws from his heart sympathy and a tender sense of all our miseries and burdens. Heb. 4 : 15. 2. It is the instrument of our justification. Rom. 5 : 1. Till Christ be thus received by us we are in our sins under guilt and condemnation; but when faith comes, then comes freedom : " By him all that believe are justi- ed from all things." Acts, 13 : 39 ; Rom. 8 : 1. It appre- hends or receives the pure and perfect righteousness of the Lord Jesus, wherein the soul, how guilty and sin- ful soever it be in itself, stands faultless and spotless be- fore the presence of God ; all bonds to punishment are, upon believing, immediately dissolved ; a full and final pardon sealed. O precious faith ! Who can sufficiently value it ! What respect, reader, wouldst thou have to the hand that should bring thee a pardon when on the ladder or block ! A pardon, which thou canst not read without tears of joy, is brought thee by the hand of faith. O ines- timable grace ! This clothes the pure righteousness of Jesus upon our defiled souls, and so causes us to become ** the righteousness of God in him," or as it is, 1 John, 3 : 7, " righteous as he is righteous ;" not with a formal inherent righteousness of our own, but with a relative imputed righteousness from another. Ck6.) SAVING FAITH. ] 3 3 I know this most excellent and most comfortable doc- trine of imputed righteousness is not only denied but derided by papists. Stapleton calls it the monstrous birth of Lu- ther's brain ! But, blessed be God, this comfortable truth is well secured against all attempts of its adversaries. Let their blasphemous mouths call it in derision, as they do, putative righteousness, that is, a mere fancied or conceited righteousness ; yet we know assuredly Christ's righteous- ness is imputed to us, and that in the way of faith. Rom. 5 : 17 ; and 2 Cor. 5 : 21. This was the way in which Abraham, the father of them that believe, was justified ; and the way in which all believers, the children of Abra- ham, must in like manner be justified. Rom. 4 : 22-24. Who can express the worth of faith in this one respect, were this all it did for our souls ] 3. It is the spring of our spiritual peace and joy ; and that as it is the instrument of our justification. If it be an instrument of our justification, it cannot but be the spring of our consolation, " Being justified by faith, we have peace with God." Rom. 5:1. In uniting us with Christ, and apprehending and applying his righteousness to us, it becomes the seed or root of all the peace and joy of a Christian's life. Joy, the child of faith, therefore bears its name, Phil. 1 : 25, " The joy of faith." So 1 Pet. 1 : 8, " Believing, ye rejoice with joy unspeakable." We can- not forbear rejoicing when by faith we are brought to the sight and knowledge of such a privileged state. When faith has first given and then cleared our title to Christ, we cannot but rejoice and that with joy un- speakable. 4. It is the means of our spiritual livelihood and subsis- nce : all other graces, like birds in the nest, depend upon what faith brings in to them ; take away faith, and all the graces languish and die : joy, peace, hope, pa- tience, and all the rest depend upon faith, as the mem- bers of the natural body do upon the vessels by which 134 THE METHOD OF GRACE. ( Ch.6 blood and spirits are conveyed to them. " The life which I now live in the flesh I live by the faith of the Son of God," Gal. 2 : 20. It provides our ordinary food and ex- traordinary cordials : "I had fainted unless I had be- lieved." Psalm 27 : 13. 5. As faith is all this to our souls, it is no wonder that it is the main scope and drift of the Gospel to press and bring souls to believing: it^is the Gospel's grand design to bring up the hearts of men to faith. The urgent e ,om- mands of the Gospel aim at this. 1 John, 3 : 23 ; Mark, 1:14, 15 ; John, 12 : 36. Hither also look the great pro- mises and encouragements of the Gospel. John, 5 : 35, 37 ; Mark, 16 : 16. And the opposite sin of unbelief is every where fearfully aggravated and threatened. John, 16 : 8, 9 ; and 3 : 18, 36. IV. But lest we commit a mistake here, to the preju- dice of Christ's honor and glory, which must not be given to another, no, not to faith itself; I am to show UPON WHAT ACCOUNT faith is thus dignified and honored ; that so we may give unto faith the things that arejfa^'s, and to Christ the things that are Christ's. I find four opinions about the interest of faith in our justification : some will have it to justify MS formally, not relatively, that is, by its own intrinsical value and worth ; and this is the popish sense of justification by faith. Again some affirm, that though faith be not our perfect legal righteousness, considered as a work of ours, yet the act of believing is imputed to us for righteousness, that is, God graciously accepts it instead of perfect legal righteous- ness, and so in his esteem it is our evangelical righteous- ness. Others contend that faith justifies and saves us, as it is the condition of the new covenant ; while others -will have it to justify us as an instrument apprehending or re- ceiving the 'righteousness of Christ; which last c pinion I must adopt, when I consider that my text calls it a re- ceiving of Christ. Most certain it is, Ch. 6.) SAVING FAITH. 135 1. That it doth not justify in the popish sense, on account }f its own proper worth and dignity ; for then justifica- tion would be of debt, not of grace; contrary to Rom. 3 : 23, 24. This would also frustrate the very scope and end of the death of Christ ; for if righteousness come by the law, by the way of works and desert, then is Christ dead in vain. Gal. 2 : 21. This way of our justification by faith would be so far from excluding, that it would es- tablish boasting, expressly contrary to the apostle, Rom. 3 : 26, 27. In this view of faith there should be no de- fects or imperfections in it, for a defective or imperfect thing can never be the ground of our justification before God ; if it justify by its own worth and proper dignity, it must have no flaw or imperfection in it, which is con- trary to the consciousness of all believers. Nay, in this view, it is the same thing to be justified by faith, and to be justified by works, which the apostle so carefully dis- tinguishes and opposes. Phil. 3 : 9, and Rom. 4:6. So that we conclude it does not justify, in the popish sense, for any worth or proper excellence in itself. 2. It is equally evident that faith does not justify us by the act of believing being imputed or accepted by God as our evangelical righteousness, instead of perfect legal righteousness. In the former opinion you have the dregs of popery, and here you have refined popery. Let all know we have as high an esteem for faith as any men in the world, but yet we will not rob Christ to clothe faith. We cannot embrace this opinion, because we must then dethrone Christ to exalt faith : we are willing to give to faith all that is due to it, but we dare not despoil Cnrist of his glory for faith's sake r he is " the Lord our righteousness." Jer. 23 : 6. We dare not set the ser- vant above the master. We acknowledge no righteous- ness but what the obedience and satisfaction of Christ yields us. His blood, not our faith ; his satisfaction, not our believing it, is the ground of our justification before God. 136 THE METHOD OF GRACE. (Ch. 6 Again, we dare not yield this point, lest we undermine all the comfort of Christians, by resting their pardon and peace upon a weak imperfect work of their own. Oh, how- tottering and unstable must their foundation be that stand upon such ground as this ! What alterations are there in our faith, what mixtures of unbelief at all times, and preva- lency of unbelief at some times ; and is this a foundation to build our justification and hope upon? If we lay the stress here, we build upon very loose ground, and must be at continual loss both as to safety and comfort. Nor dare we so wrong the justice and truth of God as to affirm that he esteems and imputes our poor weak faith for perfect legal righteousness.* We know that the judg- ment of God is always according to truth ; if the jus- tice of God require full satisfaction surely it will not say it is satisfied by any acts of ours, when all that we can do amounts not to one mite of the vast sum we owe to God. 3. And for the third opinion, that it justifies as the condition of the new covenant; though some of great name and worth among our protestant divines seem to go that way, yet I cannot see, according to this opinion, any rea- son why repentance may not as properly be said to justi- fy us as faith, for it is a condition of the new covenant as much as faith ; and if faith justify as a condition, then every other grace that is a condition must justify as well as faith. I acknowledge faith ao be a condition of the covenant, but cannot allow that it justifies as a condition. I therefore must profess myself best satisfied in the last opinion, which speaks it an instrument in our justifi- cation : it is the hand which receives the righteousness of Christ that justifies us, and that gives it its value above all other graces ; as when we say a diamond ring is worth * Because faith receives Christ our righteousness, and ascribes all to the g^race of God in him ; therefore we are said to be justified by it only on account of Christ, and not as it is our work. Confes, Helv. Ch.7.) SAVING FAITH. 137 one hundred pounds, we mean not the gold that receives but the stone that is set in it is worth so much. Faith, considered as a habit, is no more precious than other gra- cious habits are, but considered as an instrument to re- ceive Christ and his righteousness, it excels them all; and this instrumentality of faith is noted in the phrases, by faith, and through faith. Rom. 3 : 22, 25. Thus much of the nature and excellency of saving faith. CHAPTER VII. SAVING FAITH CONTINUED. But as many as received him, to them gave he power to become the sons of God : even to them that believe on his name. John, 1 : 12. Having considered the nature and excellency of saving faith, with its relation to justification, as an instrument in re- ceiving Christ and his righteousness, I now come to make APPLICATION of this weighty and fruitful doctrine. And This point yields us MANY GREAT AND USEFUL TRUTHS for our information. INFERENCE 1. Is the receiving of Christ the vital and saving act of faith, which gives the soul right to the per- son and privileges of Christ ; then it follows, that the re- Acting of Christ by unbelief must be the damning and soul- destroying sin which cuts a man off from Christ and all the benefits purchased by his blood. If there be life in receiving, there must be death in rejecting Christ. There is no grace more excellent than faith ; no sin more execrable and abominable than unbelief. Faith is the saving grace, and unbelief the damning sin, " He that believeth not shall be damned." Mark, 16 : 16. See John, 3 : 18, 36, and 8 : 24. In the justification of a sinner, as there must b-e 138 THE METHOD OP GRACE. (Ch. 7. .grace as an impulsive cause, and the blood of Christ as the meritorious cause, so, of necessity, there must be faith, as the instrumental cause, to receive and apply what the free grace of God designed, and the blocd of Christ purchased for us. For where several causes con- cur to produce one effect, the effect is not produced till the last cause be in action. " To him gave all the prophets witness, that through his name, whosoever believeth in him shall receive re- mission of sins," Acts, 10 : 43. Faith in its place is as necessary as the blood of Christ in its place : it is " Christ in you the hope of glory," Col. 1 : 27. Not Christ in the womb, not Christ in the grave, nor Christ in heaven, ex- cept he be also Christ in you. Though Christ be come in the flesh ; though he died and rose again from the dead ; yet if you believe not, you must for all that " die in your sins" John, 8 : 24. And what a dreadful thing is this ! better die any death what- ever than die in your sins. If you die in your sins, yon will also rise in your sins, and stand at the bar of Christ in your sins : you can never receive remission till first you have received Christ. O cursed unbelief, which damns the soul ; dishonors God, 1 John, 5:10; slights Jesus Christ, the wisdom of God, as if the glorious de- sign of redemption by his blood, the triumph and master- piece of divine wisdom, were mere foolishness : 1 Cor. 1 : 23, 24 : it frustrates the great design of the Gospel, Gal. 4 : 11 ; and consequently it must be the sin of sins ; the worst and most dangerous of all sins ; leaving a man under the guilt of all his other sins. 2. If such a receiving of Christ as has been described' be saving and justifying faith, then faith is a work of great- er difficulty than most men understand it to be, and there are but few sound believers in the world. Before Christ can be received the heart must be emptied and opened : but most men's hearts are full of Ch. 7.) SAVING FAITH. 139 self-righteousness and vain confidence : this was the case of the Jews, *' Being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God." Rom. 10 : 3. Man's righteousness was once in himself, and whatever fciquor is first put into the vessel it ever afterwards sa- vors of it. It is with Adam's posterity as with bees which have been accustomed to go to their own hive and carry all thither; if the hive be removed to another place, they will still fly to the old place, hover up and down about it, and rather die there than go to a new place. So it is with most men. God hath removed their righteousness from doing to believi7tg ; from themselves to Christ ; but who shall prevail with them to forsake self] Nature will ven- ture to be damned rather than do it : there is much sub- mission in believing, and great self-denial : a proud self- conceited heart will never stoop to live upon the stock of another's righteousness. Besides, it is no easy thing to persuade men to receive Christ as their Lord in all things, and submit their necks to his strict and holy precepts, though it be a great truth that " Christ's yoke doth not gall, but grace and adorn the neck that bears it;'* that the truest and sweetest lib- erty is in our freedom from our lusts, not in our fulfilling them ; yet who can persuade the carnal heart to believe this ? And much less will men ever be prevailed with to forsake father, mother, wife, hildren, inheritance, and life itself, to follow Christ : and all this on account of spiritual and invisible things. Yet this must be done by all that receive the Lord Jesus Christ upon gospel terms ; yea, and before the soul has any encouraging experience of its own, to balance the manifold discouragements of sense and carnal reason, improved by the utmost craft of Satan to dismay it : for experience is the fruit and consequence of believing. So that it may well be placed 140 THE METHOD OF GRACE. (Ch. 7 among the great mysteries of godliness, that Christ is be lieved on in the world. 1 Tim. 3 : 16. 3. Hence it will follow that there may \>e more true le- lit vers in the world than know or dare conclude themselves to be such. As many ruin their own souls by placing the essence of saving faith in naked assent, so some rob themselves of their own comfort by placing it in full assurance. Faith, and the sense of faith, are two distinct and separ- able mercies : you may have truly received Christ, and not receive the knowledge or assurance of it. Isa. 50 : 10. Some there be that say, thou art our God, of whom God never said, ye are my people : these have no au- thority to be called the sons of God : others there are, of whom God says, these are my people, who yet dare not call God their God : these have authority to be called the sons of God but know it not. They have received Christ, that is their safety ; but they have not yet receiv- ed the knowledge and assurance of it, that is their trouble : the father owns his child in the cradle, who yet knows him not to be his father. There are two reasons why many believers, who might argue themselves into peace, live without the com- forts of their faith : this may arise, (1.) From the want of evidence that they have truly re- ceived Christ. Many great objections lie against it, which they cannot clearly answer. One objection is this : Mght and knowledge are neces- sarily required to the right receiving of Christ, but 1 am dark and ignorant ; many carnal, unregenerate per- sons seem to know more than I do, and to be more able to discourse of the mysteries of religion than I am. Answer. But you ought to distinguish between the kinds and degrees of knowledge, and you would then see that your bewailed ignorance is no bar to your interest in Christ. There are two kinds of knowledge. There* Ch.7.) SAVING FAITH. 141 is a natural knowledge even of spiritual objects, a spark of nature blown up by an advantageous education ; and though the objects of this knowledge be spiritual things, yet the light in which they are discerned is but a mere natural light. And there is a spiritual knowledge of spi- ritual things, the teaching of the anointing, as it is called, 1 John, 2 : 27 ; that is, the effect and fruit of the Spirit's sanctifying work upon our souls, when the experience of a man's own heart informs and teaches his understanding, when by the working of grace in our own souls we come to understand its nature ; this is spiritual knowledge. Now a little of this spiritual knowledge is a better evidence of a man's interest in Christ than the most raised and excellent degree of natural knowledge. As the philosopher says, One dram of knowledge of the most excellent things, is better than much knowledge of com- mon things ; so here a little spiritual knowledge of Jesus Christ that has life and savor in it, is more than all the natural, sapless knowledge of the unregenerate, which leaves the heart dead, carnal, and barren : it is not the quantity, but the kind, not the measure, but the savor. If you know so much of the evil of sin as renders it the most bitter and burdensome thing in the world to you, and so much of the necessity and excellency of Christ as renders him the most sweet and desirable thing in the world to you, though you may be defective in many de- grees of knowledge, yet this is enough to prove yours to be the fruit of the Spirit: ydt may have a sanctified heart though you have an irregular or weak head : many that knew more than you, are in hell : and some that once knew as little as you, are now in heaven : God has not prepared heaven only for clear and subtle heads. A little sanctified and effectual knowledge of Christ's person, offices, suitableness and necessity, may bring thee thkher, when others, with all their curious speculations, may perish for ever. 142 THE METHOD OP GRACE. (Ch. 7- But you object again, " Assent to the truths of the Gospel is necessarily included in saving faith, and though it be not the justifying and saving act, yet it is pre-sup- posed and required to it. Now I have many staggerings and doubtings about the certainty and reality of these things ; many horrid atheistical thoughts, which shako the assenting act of faith in the very foundation, and hence I fear I do not believe." Answer. There may be, and often is, a true and sin- cere assent in the soul that is assaulted with violent athe- istical suggestions from Satan, and thereupon questions the truth of it. And this is a very clear evidence of the reality of our assent, that whatever doubts or contrary suggestions there be, yet we dare not in our practice contradict or slight those truths or duties which we are tempted to disbelieve. We are assaulted with atheistical thoughts, and tempted to slight and cast off all fear of sin and practice of religious duties ; yet when it comes to the point of practice we dare not commit a known sin, the awe of God is upon us ; we dare not omit a known duty, the tie of conscience is found strong enough to hold us close to it ; in this case it is plain we do really assent when we think we do not. A man thinks he does not love his child, yet carefully provides for him in health, and is full of griefs and fears about him in sickness : now, so long as I see all fatherly duties performed and affection to his child's welfare manifested, let him say what he will as to the want of love to him, whilst I see this he must excuse me if I do not believe him when he says he has no love to him. Just so is it in this case : a man says I do riot assent to the being, necessity, or excellency of Jesus Christ ; yet in the mean time his soul is filled with cares and fears about securing an interest in him, he is found pant- ing and thirsting for him with vehement desires, nothing in all the world would give him such joy as to be well Ch.7.) SAVING FAITH. 143 assured of an interest in him while it is thus with any man, let him say or think what he will of his assent, it is manifest by this that he does truly and heartily assent, and there can be no better proof of it than these real effects produced by it. But, (2.) If these and other objections were never so fully answered, yet believers are afraid, to draw Ike Conclusion that they truly receive Christ. For The conclusion is of infinite importance to them : it is the everlasting happiness of their souls, than which no- thing is or can be of greater weight upon their spirits : the blessing seems so great and so good, that they still suspect the truth and certainty of it, as never being sure enough. Thus when the women that were the first mes- sengers and witnesses of Christ's resurrection, came and told the disciples those wonderful and joyful tidings, it is said that " their words seemed to them as idle tales, and they believed them not," Luke, 24 : 10, 11 ; they thought it was too good to be true, too great to be has- tily received ; and so it is in this case. Again, the sense they have of the deceitfulness of their own hearts and the daily working of hypocrisy there, makes them afraid to conclude in so great a point as this. They know that very many daily delude themselves in this matter ; they know also that their own hearts are full of falseness and deceit ; they find them so in their daily observation ; and what if they should prove so in this case ] Why then they are lost for ever ! They also know there is not such danger in their fears and jealou- sies as there would be in vain confidence and presump tion : by the one, they are only deprived of their present comforts, but by the other they would be ruined for ever : and they therefore choose rather to dwell with their own fears (though they be uncomfortable compan- ions) than run the danger of so great a mistake, which would be infinitely more fatal. And this being the com 144 THE METHOD OF GRACE. ( Ch. 7. mon case of most Christians, it follows that there must be many true believers in the world who dare not con- clude themselves to be such. (4.) If the right receiving of Jesus Christ be true sav- ing and justifying faith, then those that have the least and lowest degree and measure of saving faith, have cause f 01 ever to admire the bounty and riches of the grace of God towards them. If you have received never so little of his bounty by he hand of providence in the good things of this life, yet if he have given you any measure of true saving faith, he has dealt bountifully indeed with you : this xiiercy alone is enough to balance all other wants and ^conveniences. If you are poor in the world, but. rich j\ faith, James, 2 : 5, O let your hearts receive the full sense of this bounty of God to you ; say with the apostle, " Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us wilh all spiritual blessings in heavenly places in Christ," Eph. 1 : 3, and you will in this one mercy find matter enough for praise and thanksgiving, wonder and admiration to your dying day, yea, to all eternity : for consider, The smallest measure of saving faith which is found in any of the people of God receives Jesus Christ ; and in receiving him, what mercy is there which the believing soul does not receive in him, and with him ] Rom. 8 : 32. O believer, though the arms of thy faith be small and weak, yet they embrace a great Christ, and receive the richest gift that ever God bestowed upon the world. No sooner art thou become a believer, but Christ is in thee the hope of glory ; and thou hast authority to become a son of God ; thou hast the broad seal of heaven to con- firm thy title and claim to the privileges of adoption, for " to as many as received him, to them gave he power to become the sons of God." To as many, be they strong or weak, if they really receive Christ by faith, there is i.7. ) SAVING FAITK. 145 authority or power given, so that it is no act of presump~ tion 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 sceptres of the earth, sold at full value, are no price for such mercies. Again, the least degree of saving faith brings the soul into a state of perfect and full justification. For if it re- ceives Jesus Christ, it must in him, and with him, receive a free, full, and final pardon of sin : the least measure of faith receives remission^ for the greatest sins. " By him all that believe are justified from all things." Acts, 13 : 39. It unites thy soul with Christ, and then, as the neces- sary consequent of that union, there is no condemnation, Rom. 8 : 1, or as in the original, not one condemnation, how many soever our sins have been. v The least measure or degree of saving faith is also a greater mercy than God has bestowed or ever will bestow upon many that are far above you in outward respects. All men have not faith; nay, but a remnant of men be- lieve. Few of the nobles and potentates of the world have such a gift as this : they have houses and lands, yea, crowns and sceptres, but no faith, no Christ, no pardon ; they have authority to rule over men, but no authority to become the sons of God. 1 Cor. 1 : 26. Say therefore in thy most debased, straitened, afflicted condition, " Re- turn to thy rest, O my soul, for the Lord hath dealt boun- tifully with thee." The least degree of saving faith is more than all the power of nature can produce. There must be a special re- velation of the arm of the Lord in that work. Isaiah, 53 : 1. Believers are not born of the flesh, nor of blood, nor of the will of man, but of God. John, 1 : 13. All believing motions towards Christ are the effects of the Father's drawing. John, 6 : 44. A glorious power goes forth from God to produce it, whence it is called " the faith of the Method of Grace. 7 146 THE METHOD OF GRACE. /Ch. 7 operation of God." Col. 2 : 12. So then let not believers despise the day of small things, or overlook the great and infinite mercy which is included in the least degree of saving faith. o. Learn hence the impossibility of their salvation whc wither know the nature ?ior enjoy the means of saving faith. My soul pities and mourns over the infidel world Ah ! what will become of the millions of poor unbelievers ! there is but one door of salvation, Christ ; and but one key of faith to open that door. As that key was never given to the heathen world, so it is laid aside or taken away from the people by their cruel guides all over the 'pP^ world ; were you among them you should hear nothing else pressed as necessary to your salvation but a blind, implicit faith, to believe as the church believes ; that is, to believe, they know not what. To believe as the pope believes is no more than to believe as an infidel believes, for such that false church herself confesses he may be,* and though such a thing as an explicit faith is sometimes spoken of among them, yet it is but sparingly discoursed of: they love not to accus- tom the people's ears to such a doctrine ; one of them- selves confesses that there is so deep a silence respecting explicit, particular faith in the Romish church, that you may find many every where that believe no more of these things than heathen philosophers.! And when it is preach- ed or written of, it is falsely described : for they place the whole nature and essence of justifying and saving faith in a naked assent, which the devils have as well as men. James, 2 : 19. No more than this is pressed upon the people at any time, as necessary to their salvation. And even this particular explicit faith, when it is spoken ji written of, is exceedingly slighted. I think if the devil him- * For the pope's internal faith is not necessary to the church. Canus in lot TheoL p. 344. 1 Navarr..cap. 11 D. 142. Ch.7.) SAVING FAITH. 147 self were in the pulpit he could hardly tell how to bring men to a more low and slight esteem of faith : to repre- sent it more as a very trifle, or a quite needless thing, than these his agents have done. Some* say if a man be- lieve with a particular explicit faith, if he actually assent to the Scripture truths once in a year, it is enough. Yea, and otherst think it too much to oblige people to be- lieve once in twelve months ; and for their ease tell them if they believe once in twelve years it is sufficient; and, lest this should be too great a task, others^ affirm that if it be done but once in their whole life, and that at the point of death, it is enough, especially for the rude and common people. What a doctrine is here ! It was a say- ing long ago of Gregory : A wicked minister is the de- vil's goosehawk, that goes a birding for hell ; and O what game have these hawks of hell among such numerous flocks of people ! O, bless God while you live for your deliverance from popery, and see that you prize the Gos- pel and the means of grace you enjoy at a higher rate, lest God bring you once more under that yoke which neither you nor your fathers could bear. 6. Does saving faith consist in a due and right receiv- ing of the Lord Jesus Christ 1 Then let me persuade you to EXAMINE YOURSELVES in this great point of faith. Re- flect solemnly upon the transactions that have been be- tween Christ and your souls ; think closely on this sub- ject of meditation. If all you were worth in the world lay in one precious stone, and that stone were to be tried by the skilful lapidary whether it were true or false, whe- ther it would fly or endure under the smart stroke of his hammer, surely your thoughts could not be unconcerned about the issue ; but all that you are worth in both worlds *Petr. a S. Joseph, sum. Art. i. p. 6. 1 Bonacina. Tom. 2. in I pre- cept. 1 Jo. San. Disp. 41. n. 32. 148 THE METHOD OF GRACE. (Ch. 7. depends upon the truth of your faith which is now to be tried. O then read not these lines with a careless eye, but seriously ponder the matter before you. You would be loth to put to sea, though it were but to cross the channel, in a rotten leaky vessel ; and dare you venture int > the ocean of eternity in a false, rotten faith 1 God foi bid. You know the Loid is coming to try every man's faith as by fire, and that we must stand or fall for ever with the sincerity or hypocrisy of our faith. Surely you can never be too exact and careful about that on which your whole estate depends, and that for ever. Now there are three things upon which we should have a very tender and watchful eye for the discovery of the sincerity of our faith : (1.) If you would discern the sincerity of your faith, examine whether those antecedent and preparative icorks of the Spirit which usually introduce and usher it into the souls of God's elect were ever found in you. Such are illumination, conviction, self-despair, and -earnest cries to God. Illumination is a necessary antecedent to faith. You cannot believe till God has opened your eyes to see your *in, your misery by sin, and your remedy in Jesus Christ alone. You find this act of the Spirit to be the first in the order both of nature and time, and introductory to all the rest, " To turn them from darkness to light, and from ihe power of Satan to God. 3 ' Acts, 26 : 18. As faith with- out 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 hand by which Christ is received, but knowledge is the eye by which that hand is directed. Has God opened your eyes to see sin and misery in another manner than ever you saw them before 1 For certainly if God has opened your eyes by saving illumination, you will find as great a difference betwixt your former and present apprehensions of sin and danger as betwixt a Cli.7.) SAVING FAITH. 149 painted lion upon the wall or a sign-post, and the real living lion that meets you roaring in the way. Conviction is an antecedent to believing. Where this goes not before, no faith follows. The Spirit first con vinces of sin, then of righteousness. John, 16 8. So Mark, 1 : 15, " Repent ye, and believe the Gospel :" be- lieve it, O man ! that breast of thine must be wounded that vain and frothy heart of tiiine must be pierced and stung with conviction and sorrow for sin : thou must have some sick days and restless nights for sin, if ever thou rightly close with Christ by faith. It is true, there i? much difference found in the strength, depth, and conti jmance of conviction and spiritual troubles in converts ; but sure it is, the child of faith is not ordinarily born with- out some pangs. Conviction is the application of that light which God makes to shine in our minds, to our parti- cular case and condition by the conscience ; and surely when men come to see their miserable arid sad state by a true light, it cannot but wound them, and that to the very heart. Self-despair, or a total and absolute loss in ourselves about deliverance and the way of escape, either by our- selves or any other mere creature, must likewise go be- fore faith. So it was with the early believers, " Men and brethren, what shall we do V 9 Acts, 2 : 37. These are the words of men at a total loss : it is the voice of poor distressed souls, that saw themselves in misery, but knew not nor could devise any way of escape from it, by any thing they could do for themselves or any other creature could do for them. Gal. 3 : 23. Arid hence the apostle uses that emphatical word, " Shut up unto the faith," as men besieged and distressed in a garrison in a time of storm, when the enemy pours in upon them through the breaches and overpowers them. There is out one sally- port or gate at which they can escape, and to that they all throng, as despairing of life if they take any other course 150 THE METHOD OF GRACE. (Ch. 7. Just so do men's convictions besiege them, distress them, beat them off from all their holds and intrenchments, and bring them to a pinching distress in themselves, shutting them up to Christ as the only way of escape. " Duties cannot save me, reformation cannot save me \ t nor angels nor men can save me ; I must have Christ,, or condemnation for ever. I thought once, that a little repentance, reform ationf restitution, and a stricter life might be a way to escape the wrath to come ; but I 'find the bed is too short and the 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 fail me, but pierce and wound me too : I see no hope within the whole horizon of sense." Hence come vehement and earnest cries to God for faith, for Christ, for help from heaven, to transport the soul out of this dangerous condition to that strong rock of salva- tion ; to bring it out of this furious, stormy sea of trouble, where it is ready to be wrecked every moment, in- to that safe and quiet harbor, Christ. O when a man sees his misery and danger, and no way to escape but Christ, and that this work of faith is the operation of God ; how will the soul return again and again upon God, with such cries as in Mark, 9:24, "Lord, help my unbelief!" " Lord, enable me to come to Christ; give me Christ or I perish for ever! What profit is there in my blood? Why should I die in the sight and presence of a Savior f i O Lord, it is thine own work, a most glorious work : reveal thine arm in this work upon my soul, I pray thee ; give me Christ, if thou deny be bread; give me faith, if thou deny me breath. It is more necessary that I be- lieve than that I live." O reader, reflect upon the days and nights that are past, the places where thou hast been conversant : where are the bed-sides or the secret corners where thou hast l/t;f*ieed nsaven with such cries ? If God has thus en- FELLOWSHIP WITH CHRIST. 173 rable company of angels, Heb. 12 : 22. But what is all this to our fellowship with Jesus Christ himself, and that in another manner than angels have ] For though Christ be to them a head of dominion, yet not a head of vital in fluence, as he is to his mystical body the church ; this therefore is to them a mystery, which they greatly desire to study and pry into. 2. ~What we are that are dignified with this title, the fellows or co-partners with Jesus Christ : not only dust by nature, but such wretched sinners by nature arid the sen- tence of the law, as ought to be associated with devils and partakers with them of the wrath of Almighty God to all eternity. 3. The benefits we are partakers of, in and with the Lord Jesus Christ ; and indeed they are wonderful and astonishing so far as they do already appear, and yet we see but little of them compared with what we shall see, " Now are we the sons of God, and it doth not yet appear what we shall be, but we know that when he shall appear we shall be like him, for we shall see him as he is." 1 John, 3:2. O, what will that be ! to see him as he is, and to be transformed into his likeness ! 4. The manner in which we are brought into this fel- lowship with Christ ; which is yet more admirable. The apostle gives us a surprising account of it in 2 Cor. 8 : 9. " For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich :" he empties himself of his glory that we might be filled ; he is made a curse that we might enjoy the blessing; he submits to be crowned with thorns that we might be crowned with glory and honor ; he puts himself into the number of worms, Psalm 22 : 6, that we might be made equal to the angels. O, the inconceivable grace of Christ ! 5. The reciprocal nature of the communion which is between Christ and believers. We do not only partake of 174 THE METHOD OF GRACE. (Ch. 8 what is his, out he partakes of what is ours : he has fel- lowship with us in all our wants, sorrows, miseries and afflictions ; and we have communion with him in his righ- teousness, grace, sonship and glory : he takes pait of our misery, and we take part of his blessedness j our suffer- ings are his sufferings. Col. 1 : 24. O, what an honor is it to thee, poor man, to whom a great many would not turn aside to ask how thou doest ; to have a King, yea, the Prince of all the kings of the earth, pity, relieve, sympathize, groan and bleed with thee, sit by thee in all thy troubles, and give thee his cordials ; say thy troubles are my troubles, and thy afflictions are my afflictions : whatever toucheth thee, toucheth me also. O what name shall we give unto such grace as this ! 6. Consider the perpetuity of this privilege. Your fel lowship with Christ is interminable, and abides for ever. Christ and the saints shall be glorified together, Rom. 8 : 17 ; while he hath any glory they shall partake with him. It is said indeed that there shall be a time when Christ will deliver up the kingdom to the Father, 1 Cor. 15 : 24 ; but the meaning is not that he will ever cease to be the Head of his saints, or they cease to be his members : no, the relation never ceases ; justification, sanctification and adoption are everlasting ; no enemy can despoil us of them. INFERENCE 1. Are the saints Christ's fellows "? What honorable persons then are they ! and how should they be esteemed and valued in the world ! If a king, who is the fountain of honor, do but raise a man by his favor and dignify him by bestowing some honorable title upon him, what respect and deference is presently paid him by all persons ! But what are all the vain and empty titles of honor to the glorious and substantial privileges with which believers are dignified and raised above all other men by Jesus Christ 1 He is the Son of God, and they are the sons of God also : he is the Heir of all things, and Ch. 8.) FELLOWSHIP WITH CHRIST. 175 they are joint-heirs with Christ : he reigns in glory, and they shall reign with him : he sits upon the throne, and they shall sit with him in his throne. O that this vile world did but know the dignity of believers, they would never slight, hate, abuse and persecute them as they do ! And O that believers did but understand their own hap- piness and privileges by Christ, they would never droop and sink under every small trouble as they now do. 2. How abundantly has God provided for all the neces- sities and wants of believers ! Christ is a storehouse fill- ed with blessings and mercies, and it is all for them ; from him they " receive abundance of grace, and of the gift of righteousness." Rom. 5 : 17. " Of his fulness they all receive grace for grace." John, 1 : 16. All the ful- ness of Christ is made over to them for the supply of their wants : " My God shall supply all your need accord- ing to his riches in glory by Christ Jesus," Phil. 4 : 19. If all the riches of God can supply your needs, then they shall be supplied. Say not, Christ is in the possession of consummate glory, and I am a poor creature, strug- gling with many difficulties, and toiling in the midst of many cares and fears in the world ; for care is taken for all thy wants, and orders given from heaven for their supply : " My God shall supply all your need." O say with a melting heart, I have a full Christ, and he is filled for me: I have his pure and perfect righteousness to justify me, his holiness to sanctify me, his wisdom to guide me, his comforts to refresh me, his power to pro- tect me, and his all-sufficiency to supply me. O be cheer- ful, be thankful, you have all your hearts can wish ; and yet be humble ; it is all from free-grace to empty and unworthy creatures. 3. How absurd, disingenuous, and unworthy of a Christian is it to deny or withhold from Christ any thing by which he may be served or honored? Doth Christ communicate all he hath to you, and can you 176 THE METHOD OF GRACE. (Ch. 8 withhold any thing from Christ 1 On Christ's part it is not mine and thine, but ours, or mine and yours; " I ascend unto my Father, and your Father; and to my God, and your God." John, 20 : 17. But O this cursed idol self! which appropriates all to its own designs and uses. How liberal is Christ ! and how penurious are we to him ! Some will not part with their credit for Christ, when yet Christ abased himself unspeakably for them. Some will not part with a drop of blood for Christ, when Christ spent the whole treasure of his blood freely for us ; yea, how loth are we to part with a shilling for Christ to relieve him in his distressed members, though " we know the grace of our Lord Jesus Christ, that though he was rich, yet for our sakes he became poor, that we through his poverty might be rich !" O ungrate- ful return ! O base and disingenuous spirits ! The thingb Christ gives us are great, and the things we deny to him are small : he parts with the greatest, and yet is denied the least. The things he communicates to us are none oi ours, we have no right nor title by nature, or any desert of ours to them ; the things we deny or grudge to Christ are by all titles his own, and he has the fullest and most unquestionable title to them all : what he gives to us he gives to them that never deserved it ; what we withhold from him we withhold from one who has deserved that and infinitely more from us than we have or are. He interested you freely in all his riches when you were enemies ; you stand upon trifles with him, and yet call him your best and dearest friend : he gave himself and all he has to you, when you could claim nothing from him ; you refuse to part with these things for Christ, who may not only claim them upon the highest title, his own soveieignty and absolute property, but by your own act who profess to have given all in covenant to him. On what he gives, you return no profit to him ; but what you give or part with for him is to your greatest advantage Ch.8.) FELLOWSHIP WITH CHRIST. 177 O that the consideration of these things might shame and humble your souls ! 4. Certainly no man is or can be supposed to be a loser by conversion, seeing from that day whatever Christ is or has becomes his. O what an inheritance are men possessed f by their new birth ! Some men cry out, religion will Undo you ; but with what eyes do these men see 1 Surely you could never so reckon, except your souls were so worldly as to reckon pardon, peace, adoption, holiness, and heaven for nothing ; that invisibles are nonentities, and temporals the only realities. It is true, the converted soul may lose his estate, his liberty, yea, his life for Christ ; but what .then ? Are they losers that exchange brass for gold ? or part with their present comforts for a hundred-fold advantage 1 Mark, 10 : 29, 30. So that none need be frightened at religion for the losses that attend it, while Christ and heaven are gained by it : they that count religion their loss have their portion only in this life. 5. How securely is the saints 9 inheritance settled upon them, seeing they are in common with Jesus Christ ? Christ and his saints are joint-heirs, and the inheritance cannot be alienated but by his consent : he must lose his inte- rest if you lose yours. Indeed Adam's inheritance was by a single title, and moreover it was in his own hand, and so he might (as indeed he soon did) divest himself and his posterity of it : but it is not so between Christ and believers ; we are secured in our inheritance by Christ our co-heir, who will never alienate it, and there- fore it was truly observed that Job was happier upon the dunghill than Adam was in paradise. The covenant of grace is certainly the best tenure : as it has the best mer- cies, so it gives the fullest security to enjoy them. 6. How rich and full is Jesus Christ, who communicates abundantly to all the saints, and yet has still infinitely more in himself than has ever been received by them all 8* 178 THE METHOD OF GRACE. (Ch.S Take all the faith of Abraham, all the meekness of Mo- ses, all the patience of Job, all the wisdom of Solomon, all the zeal of David, all the industry of Paul, and all the tender-heartedness of Josiah ; add to this all the grace that is poured (though in lesser measure) into all the elect vessels in the world, yet still it is far short of that which remains in Christ. " He is anointed with the oil of gladness above his fellows ;" and in all things he hath and must ever have the pre-eminence. There are many thousand stars glittering above our heads, and one star differs from another star in glory, yet there is more light and glory in one sun than in many thousand stars. Grace beautifies the children of men exceedingly, but still it is true of Christ, " Thou art fairer than the children of men, grace is poured into thy lips." Psalm 45 : 2. For all grace is secondarily and derivatively in the saints, but it is primitively and originally in Christ. John, 1 : 16. Grace is imperfect and defective in them, but in him it is in its most absolute perfection and fulness. Col. 1 : 19. In the saints it is mixed with abundance of corruption, but in Christ it is altogether unmixed and exclusive of its op- posite. Heb. 7 : 26. So that as the Heathen said of moral virtue, I may much more say of Christ, that were he to be seen with mortal eyes, he would compel love and ad- miration from all men, for " he is altogether lovely." Sol. Song, 5 : 16. 7. Wfiat delight and singular advantage must there be in tlie, communion of the saints, who have communion with Jesus Christ in all his graces and benefits. " That which we have seen and heard declare we unto you, that ye also may have fellowship with us ; and truly our fel- lowship is with the Father, and with his Son Jesus Christ." 1 John, 1:3. O it is sweet to have fellowship with those that have fellowship with God in Jesus Christ. Christ has communicated graces to the saints in different measures and degrees; and as they all receive from Ch. 8.) FELLOWSHIP WITH CHRIST. 179 Christ the fountain, so it is sweet and most delightful to be improving themselves by spiritual communion one with another. Yea, one is furnished with one grace more eminently than another for this end, that the weak may be assisted by the strong, as Mr. Torshell well observes Athanasius was prudent and active, Basil of a heavenly sweet temper, Chrysostom laborious without affectation, Ambrose resolved and grave, Luther courageous, and Calvin acute and judicious. Thus every one has his pro- per gift from Christ, the fountain of gifts and graces. 1 Cor. 7 : 7. One has quickness of parts ; another solidity of judgment; one is zealous, another well-principled: one is wary and prudent, another open and plain ; one is trembling and melting, another cheerful and joyous ; one must impart his light, another his heat. The eye, the knowing man, cannot say to the hand, the active man, I have no need of thee. And O how sweet would it be if gifts, graces, and experiences were frequently and hum- bly imparted. But idle notions, earthly mindedness, self- interest, and want of more communion with Christ have almost destroyed the comfort of Christian fellowship in the world. 8. In a word, those *only have ground to claim in- terest in Christ, who do really participate of his graces, and in whom are found the effects and fruits of their union and communion with him. If you have interest in Christ you have communion in his graces and benefits ; and if you have such communion it will appear in your main- taining daily actual communion with God in duties, by which will be produced the increase of your sanctification by fresh participations from the fountain. As cloth which is often dipped into the vat receives the deeper dye and livelier tincture, so will your souls by assiduous commu- nion with God. It will also be discerned in your deeper humiliation and spiritual sense of your own vileness : the more any man partakes of God, and is acquainted with 180 THE METHOD OF GRACE. ( Ch. 8. him, and assimilated to him, the more base and vile in his own sight he still grows. Job, 42 : 5, 6 ; Isa. 6:5. It will appear in your more vehement longings after the full enjoyment of God in heaven. 1 Pet. 1 : 8, and Rom. 8 : 23. You that have the first fruits will groan within your- selves after the full harvest and satisfying fruition : you will not be so taken with things below as to be content with the best lot on earth for your everlasting portion. O, if these communicated drops be so sweet, what is there in Christ the fountain ! Thus I have shown the method of grace in bringing home Christ and his benefits to God's people by union in order to communion with him. Thanks be to God for Jesus Christ. Ch.9.) ALL MEN INVITED TO CHRIST. 181 THE WHOLE SUBJECT APPLIED IN A SOLEMN INVITATION TO COME TO CHRIST, WITH MOTIVES FROM HIS TITLES AND BENEFITS CHAPTER IX. ALL MEN INVITED TO APPLY JESUS CHRIST. Come unto me, all ye that labor and are heavy laden, and I will give you rest. Matt. 11 : 28. The providing or procuring of our redemption by Jesus Christ having been discussed in the former treatise, (the Fountain of Life,) and the way and means by which Christ is applied, to sinners in the foregoing part of this treatise, I now come to the general practical improve- ment of the whole ; which in the first place shall be by way of exhortation, to invite and persuade all men to come to Christ. In all the foregoing discourses Christ has been represented in his garments of salvation, red in his apparel, prepared and offered to sinners as their all- sufficient and only remedy : in those which follow he will be represented in his perfumed garments coming out of his ivory palaces, Psalm 45 : 8, to allure and draw all men unto him. For a general head to this practical application, which will be large, I have chosen this scripture, " Come unto me, all ye that labor and are heavy laden, and I will give you rest." These words are the voice of our Lord Jesus 182 THE METHOD OP GRACE. (Ch.9. Christ himself, in which there is a vital, ravishing sound. [t is your mercy to have such a joyful sound in your ears this day. It is manifest that these words have an immediate re- lation to the foregoing verse, wherein Christ opens his commission, and declares the fulness of his authority and saving power, and the impossibility of coming to God any other way. "All things are delivered unto me of my Fa- ther: and no man knoweth the Son, but the Father; nei ther knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him." verse 27. The text is brought in proleptically to obviate the discourage- ments of any poor, convinced and humbled soul who might thus object : " Lord, I am satisfied of the fulness of thy saving power, but greatly doubt whether ever T shall have the benefit thereof; for I see so much sin and guilt in myself, so great vileness and utter un worthiness, that I am over- weighed and even sink under the burden of it : my soul is discouraged because of sin." This ob- jection is here met, " Come unto me, all ye that labor and are heavy laden :" let not the sense of your sin and misery drive you from your only remedy : be your sins never so many, and the sense and burden of them never so heavy, yet for all that, Come unto me: you are the per- sons whom I invite and call. I came not to call the righ- teous, but sinners to repentance. In these words three things are especially remarkable. 1. The soul's spiritual distress and burthen expressed m two very emphatical words, " Ye that labor and are heavy laden. 19 The word which we translate labor signi- fies a laboring even to faintness and tiring, to the con- sumption and waste of the spirits ; and the other word signifies a pressure by a burthen that is too heavy to be borne, so that we even sink down under it. Chrysostom and some others after him expound this burthen of the legal rites and ceremonies, which were as a Ch.9.> ALL MEN INVITED TO CHRIST. 183 heavy burthen indeed, such as neither they nor their fa- thers could bear. Under the task and burthen of these legal observances they did sweat and toil to obtain a righ- teousness to justify them before God, and all in vain. But others more properly expound it of the burthen of sin in general the corruption of nature and evils of practice which souls are convinced ha.ve brought them underlie curse and will bring them to hell, and they therefore la- bor and strive all that in them lies by repentance and re- formation to clear themselves from it; but all in vain whilst they strive in their own strength. Such are they that are here called to come to Christ. 2. The invitation of burthened souls to Christ : " Come unto me, all ye that labor and are heavy laden :" believe in me, lean and rest your burthened souls upon me. I am able to ease all your burthens ; in me are that righ- teousness and peace which you seek in vain in all legal rites and ceremonies, or in your repentance, reforma- tions and duties ; they will give you no ease, will be no benefit to you, except you come unto me. Faith is often expressed under this idea, see John, 6 : 37, and 7 : 37; and it is to be further noted that all burthened souls are in- vited to come "All ye that labor" Whatever your sin or guilt have been, whatever your fears or discourage- ments are, yet come, that is, believe in me. 3. Here is the encouragement Christ gives to this duty, I will give you rest : I will refresh you, I will give you rest from your labor, your consciences shall be pacified, your hearts at rest and quiet in the pardon, peace and fa- vor of God which I will procure for you by my death. But here it must be heedfully noted that this promise of rest in Christ is not made to men simply as they are sin- ners, nor yet as they are burthened and heavy-laden sin- ners, but as they come to Christ, as they are believers. For let a man break his heart for sin, let him mourn as a dove and shed as many tears for sin (if it were possible) 184 THE METHOD OF GRACE. (Ch. 9. as ever there fell drops of rain upon the ground, yet if he come not to Christ by faith, his repentance shall not save him, nor all his sorrows bring him true rest. Hence we draw these three propositions : 1. Some souls are heavy laden with the burthensome sense of sin. 2. All burthened souls are solemnly invited to come to Christ. 3. There is rest in Christ for all that come to him undei the heavy burthen of sin. PROP. 1. SOME SOULS ARE HEAVY LADEN WITH THE BURTHENSOME SENSE OP SIN. I do not say all are so, for "fools make a mock at sin." Pro v. 14 : 9. It is so far from being burthensome to some, that it is a sport to them. Prov. 10 : 23. But when a man's eyes are opened to see the evil of sin and the eter- nal misery that follows it, (sin and hell being linked to- gether with such strong chains as nothing but the blood of Christ can loose,) then no burden is like that of sin : " a wounded spirit who can bear ?" Prov. 18 : 14. I. Consider the efficacy of the law of God upon the consciences of men when it comes in its spirituality and power to convince and humble the soul of a sinner, 01 WHAT INWARD TROUBLE FOR SIN IS. 1. The memory of sin long since committed is refreshed and revived as if it had been but yesterday. There are fresh recognitions of sin long since forgotten. What was done in our youth is brought back again, and by a new impression of fear and horror set home upon the trem- bling conscience* " Thou writest bitter things against me, and makest me to possess the iniquities of my youth." Ch.9.) ALL MEN INVITED TO CHRIST. 185 Job, 13 : 26. Conscience can call back the days that are past and draw up a new charge upon the score of old sins. Gen. 42 : 21. All that ever we did is recorded and entered into the book of conscience, and now is the time to open that book when the Lord will convince and awaken sinners. We read in Job, 14 : 17, of sealing up iniquities in a bag, which is an allusion to the clerk of tlie assizes, that takes all the indictments that are made against persons at the assizes and seals them up in a bag in order to a trial. This is the first office and work of conscience ; upon which depend, 2. Its accusations. These accusations of conscience arc terrible, who can stand before them ] They are full, they are clear, and all of them referring to the approaching judgment of the great and terrible God. Conscience dives into all sin, secret as well as open, and into all the circumstances and aggravations of sin, as being commit- ted against light, against mercy, against the strivings, warnings and regrets of conscience : so that we may say of the efficacy of conscience as it is said, Psalm 19 : 6, of the influence of the sun, nothing is hid from the heat and power thereof. " Come," saith the woman of Sama- ria, " see a man which told me all things that ever I did." John, 4 : 29. Christ convinced her but of one sin by his discourse, but conscience by that one brought in and charged all the rest upon her. And as the- accusations of conscience are full, so they are clear and undeniable. A man becomes self- convinced, and there remains no shift, excuse or plea to defend himself. A thousand witnesses cannot prove any point more clearly than one testimony of conscience. The man "was speechless," Matt. 22 : 12, a mute, muzzled, as the word signifies, by the clear tes- timony of his own conscience. These accusations are the second work of conscience, and they make way for, 3. The sentence and condemnation of conscience. Ana truly this is an insupportable burthen. The condemnation 186 THE METHOD OF GRACE. (Ch. 9 of conscience is nothing else but its application of the condemning sentence of the law to a man's person. The law curseth eyery one that transgresseth it. Gal. 3 : 10. Conscience applies this curse to the guilty sinner. It sen- tences the sinner in God's name and authority, from which there is no appeal. The voice of conscience is the voice of God, and what it pronounces in God's name and au- thority he will confirm and ratify. " If our heart," our conscience, " condemn us, God is greater than our heart, and knoweth all things." 1 John, 3 : 20. This is that tor ment which no man can endure. See the effects of it in Oain, in Judas, and in Spira; it is a real foretaste of hell- torments. This is that worm that never dies. Mark, 9 : 44. As a worm in the body is bred of the corruption there, so the accusations and condemnations of conscience are bred in the soul by the corruption and guilt that are there. As the worm in the body preys and bites upon the tender, sensible, inward parts, so does conscience touch the very quick. This third effect or work to sentence and con- demn makes way for conscience, 4. To upbraid and reproach the sinner under his misery: and this makes a man a very terror to himself. To be pitied in misery is some relief, but to be upbraided and reproached doubles our affliction. You know it was one of the aggravations of Christ's sufferings to be reproached by the tongues of his enemies whilst he hung in torments apon the cursed tree ; but all the scoffs and reproaches, the bitter jeers and sarcasms in the world are nothing to those of a man's own conscience, which will cut to the very bone O, when a man's conscience shall say to him in the day of trouble, as Reuben to his afflicted brethren, '* Spake I not unto you, saying, do not sin against the child ; and ye would not hear ? therefore behold also his blood is required!" Gen. 42:22. So conscience, " Did [ not warn you, threaten you, persuade you in time against these evils] but you would not hearken to me, Ch. 9.) ALL MEN INVITED TO CHRIST. 187 therefore behold now you must suffer to all eternity for it. The wrath of God is kindled against thy soul for it : this is the fruit of thy own wilful madness and obstinacy. Now thou shalt know the price of sinning against God, against light and conscience." O this is terrible ! Every bite of conscience makes a poor soul startle and cry in terror, O the worm ! O the bitter foretaste of hell ! A wounded spirit who can bear ] This is a fourth wound of conscience, and it makes way for a fifth ; for here it is as in the pouring out of the vials and the sounding of those wo-trumpets in the Re- velation one wo is past and another cometh. After all these deadly blows of conscience upon the very heart of a sinner comes another as dreadful as any that is yet named 5. The fearful expectation of wrath to come which it begets in the soul of a guilty sinner. Of this you read, Heb. 10 : 27, " A fearful looking for of judgment, and fiery indignation." And this makes the stoutest sinner faint and sink under the burthen of sin ; for the tongue of man cannot declare what it is to lie down and rise with those fearful expectations. The case of such sinners is somewhat like that described in Deut. 28 : 65, 66, 67 : " The Lord shall give thee a trembling heart, and failing of eyes, and sorrow of mind ; and thy life shall hang in doubt before thee ; and thou shalt fear day and nigfct, and shall have none assurance of thy life. In the morning thou shalt say, would God it were even ! and at even thou shalt say, would God it were morning ! for the fear of thine heart, wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see." Only in this it differs : in this scripture you have the terror of tftiose de- scribed whose temporal life hangs in doubtful suspense, but in the persons I am speaking of it is a trembling un- der tne apprehensions and expectations of the vengeance of eternal fire. 188 THE METHOD OP GRACE. (Ch.9 Believe it, friends, words cannot express what those poor creatures feel that lie down and rise up under these fears and alarms of conscience. Lord, what will become of me ! I am free among the dead, yea, among the damned. I hang by the frail thread of a momentary life, which will and must break shortly, and may break the next moment, over the everlasting burnings : no pleasant bread is to be eaten in these days but what is like the bread of condemned men. Thus you see what the burden of sin is when God makes it bear upon the consciences of men : no burden of affliction is like it : losses of dearest relations, sorrows for an only son are not so pungent and penetrating as these No creature enjoyments are pleasant under these inward troubles. In other troubles they may bring relief, but here they are nothing; the wound is too deep to be healed by any thing but the blood of Jesus Christ ; conscience requires as much to satisfy it as God requires to satisfy him. " When God is at peace with thee," saith con- science, " then will I be at peace with thee : but till then expect no rest nor peace from me. Pleasures and diver- sions shall n$ver stop my mouth : go where thou wilt, I will follow thee like thy shadow : be thy portion in the world sweet as it may, I will drop gall and wormwood into thy cup, that thou shalt taste no sweetness in any thing till thou hast got thy pardon." These inward trou- bles for sin alienate the mind from all former pleasures and delights ; there is no more taste or savor in them than in the white of an egg. Music is out of tune ; all instruments jar and groan. Ornaments have no beauty; what heart hath a poor creature to deck that body in which dwells such a miserable soul ! to feed and pamper tho body that has been the soul's inducement to and in- strument in sin, and must be its companion in fcverlasling misery ! These inward troubles for sin awaken a dread qfdeatl Ck 9.) ALL MEN INVITED TO CHRIST. 189 beyond what the soul ever saw in it before. Now it looks like the king of terrors indeed. You read of some that through fear of death are all their life-time subject to bondage. Heb. 2 : 15. O what a lively comment is a soul in this case able to make upon such a text ! They would not fear the pale horse, nor him that sits on him, though his name be Death, if it were not for what follows him, Rev. 6:8; but when they consider that hell follows they tremble at the very name or thoughts of death. Such is the nature of these inward troubles of spirit, that they swallow up the sense of all outward troubles. Alas ! these are all lost in the deeps of soul-sorrows, as the lit- tle rivulets are in the vast sea. A small matter formerly would discompose a man ; now ten thousand outward troubles are light, for saith he, " ' Why doth a living man complain V Am I yet on this side of eternal burnings ! O let me not complain then, whatever my condition be. Have I losses in the world or pains in my body 1 alas ! these are not to be named with the loss of God and the feeling of his wrath and indignation for evermore." Thus you see what inward troubles for sin are. II. But HOW ARE SOULS SUPPORTED UNDER SUCH TROU- BLES ? How is it that all who feel them do not sink un ler them 1 The answer is, 1. Though this be a very sad time with the soul, (much like that of Adam between the breach of the first cove- nant and the first promise of Christ made to him,) yet the eouls that are thus heavy laden do not sink, because God has a most tender care over them and regard to them : un- derneath them are the everlasting arms, and hence they sink not : were they left to grapple with these troubles in their own strength they could never stand. But God takes care of these mourners, that their spirits do not fail before him, and the souls that he has made ; I mean those whom he is in this way preparing for and bringing to Christ. 2. The Lord is pleased to nourish still some hof>e in 190 THE METHOD OF GRACE. (Ch.9. the soul under the greatest fears and troubles of spirit. Though it have no comfort or joy, yet it hath some hope, and that keeps up the heart. The afflicted soul " putteth his mouth in the dust ; if so be there may be hope." Lam. 3 : 29. He saith, " It is good for a man to hope, and quietly to wait for the salvation of God." There are usually some glimmerings or dawnings of mercy through Christ in the midnight darkness of inward troubles. In hell there is no hope to enlighten the darkness, but it is not so upon earth. 3. The experience of others who have been in the same deeps of trouble is of use to keep up the soul above wa- ter. The experience of another is of great use to prop up a desponding mind, whilst as yet it has none of its own ; and indeed for the support of souls in such cases they were recorded. " For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffer- ing, for a pattern to them which should hereafter believe on him to life everlasting," 1 Tim. 1 : 16 : for an en- couraging pattern, an eminent precedent to all poor sin- ners that were to come after him, that none might abso- lutely despair of finding mercy through Christ. You know if a man be sick, and none can tell what the disease is, 01 say that they ever heard of such a disease before, it is most alarming ; but if one and another come to the sick man's bedside and tell him, sir, be not afraid, I have been in the very same case that you now are, and so have many more, and all did well at last ; this is half a cure to the sick man. So it is here a great support to hear the expe- rience of other saints. 4. As the experiences of others support the soul under these burdens, so the riches of free grace through Jesus Christ uphold it. It is rich and abundant, plenteous re- demption ; and it is free, and to the worst of sinners. Psalm 130 : 7, 8 ; Isaiah, 1 : 18. Under these troubles it finds itself in the way and proper method of mercy, for Ch.9.) ALL MEN INVITED TO CHRIST. 191 so our text, a text that hath upheld many thousand droop- ing hearts, states it. All this gives hope and encourage- ment under trouble. 5. Though the state of the soul be sad and sinking, yet Jesus Christ usually makes haste in the extremity of trou ble to relieve it by sweet and seasonable discoveries of nis grace. It is with Christ as it was with Joseph, whose bowels yearned towards his brethren, and he was in pain till he had told them, " I am Joseph your brother." This is sweetly exhibited to us in that excellent parable of the prodigal, Luke, 15 : when his father saw him being yet a great way off, he ran and fell upon his neck and kissed him. Mercy runs nimbly to help when souls are ready to fall under the pressure of sin. III. But why does God make THE BURDEN OF SIN LIE SO HEAVY UPON THE SOULS OF SINNERS ] I answer, 1. He does it to divorce their hearts from sin, by giving them an experimental taste of the bitterness and evil there is in sin. Men's hearts are naturally glued with de- light to their sinful courses ; all the persuasions and argu- ments in the world are too weak to separate them from their beloved lusts. The morsels of sin they roll with de- light under their tongues, and when such bitter potions as these are administered, what " sorrow, yea, what in- dignation" does it work in them ? See 2 Cor. 7 : 11. This is the way, the best and most effectual way to separate the soul of a sinner from his lusts ; for in these troubles con- science says, " Thy way and thy doings have procured these things unto thee ; this is thy wickedness, because it is bitter, because it reacheth unto thy heart. Jer. 4 : 18. 2. The Lord does this to make Christ most welcome and desirable to the soul. Christ is not sweet till sin be made bitter to us. " They that be whole need not a physician, but they that are sick." Matt. 9 : 12. If once God wounds the heart of a sinner with the stinging sense of sin, then nothing is so precious, so necessary, so vehemently de- 192 THE METHOD OP GRACE. (Ch.9 sired and panted for as Jesus Christ ! O that I had Christ if I wen* in rags, if I fed upon no other food all my days but the bread and water of affliction ! This is the lan- guage of a soul filled with the sense of the evil of sin. 3. The Lord does this to advance the riches of his fre grace in the eyes of sinners. Grace never appears gract /ill sin appears to be sin. The deeper our sense of the vil of sin, the deeper will be our apprehensions of the free grace of God in Christ. The louder our groans have been under the burden of sin, the louder will our accla- mations and praises be for our salvation from it by Jesus Christ. To me, saith Paul, the chiefest of sinners, was this grace given. 1 Tim. 1 : 15, 16. Never does the grace of a prince so melt the heart of a traitor as when trial, sentence, and all preparations for his execution have passed before his unexpected pardon comes. 4. The Lord does this to prevent relapses into sin : " In diat ye sorrowed after a godly sort, what carefulness it wrought!" 2 Cor. 7 : 11. The bird that is delivered out of the talons of the hawk trembles at the sight of him. After such a deliverance as this, should we again break >iis commandments 1 Ezra, 9 : 13, 14. Ask a penitent soul that has been in the deeps of sorrow for sin, Will you return to your former course of sin again ? and it sounds in his ears as if you should ask him, Will you run into the fire 1 Will you go to the rack again ] O no, it has cost him dear already. 5. This the Lord does to make them both skilful and compassionate in relieving others that are under like in- ward troubles. None can speak so judiciously, so perti- nently, so feelingly to another's case as he that has been in the same case himself; this furnishes him with the tongue of the learned to speak a word in season to the weary soul ; by this means they are able to comfort others with the same comforts wherewith they themselves have been comforted of God. 2 Cor. 1 : 4. Cb 9.) ALL MEN INVITED TO CHRIST. 193 Thus you have had a brief account what the burden of sin is, how souls are supported under that burden, and why the Lord causes sin to lie so heavy upon the souls of some sinners. INFERENCE 1. Is there such a load and burden in sin ? WJiat then was the burden that our Lord Jesus Christ fill and bare for us, upon whom lay the whole weight of our sins ! Isaiah, 53 : 6. He has made the iniquities of us all to meet on him. Our burden is heavy, but nothing to Christ's. O there is a vast difference between that which Christ bore and that which we bear. We feel but the single weight of our own sins : Christ felt the whole weight of all our sins. You do not feel the whole weight there is in any one sin ; alas, it would sink you if God should let it bear in all its aggravations and effects upon you. " If thou, Lord, shouldst mark iniquity, O Lord, who shall stand !" Psalm 130 : 3. You would sink presently, you can no more stand under it than under the weight of a mighty mountain. But Christ bare all the burden upon himself. His understanding was deep and large ; he knew the extent of its evil, which we do not. We have many reliefs and helps under our burden, he had none. We have friends to counsel, comfort, and pity us ; all his friends forsook him and fled in the day of his trouble. We have comforts from heaven, he had frowns from hea- ven : " My God, my God, (saith he in that doleful day) why hast thou forsaken me ]" There is no comparison between our load and Christ's. 2. If there be such a burden in sin, then certainly sin- ners icill pay dear for all the pleasure they find in sin in the days of their vanity. What one says of crafty counsels we may say of all sins; "though they seem pleasant in their first appearance, they will be found sad in the event :" they are honey in the mouth, but the gall of asps in the belly ; they tickle the fancy but rend the conscience. O sinner, thy mirth will be turned into mourning, as sure Method of Grace. 9 194 THE METHOD OF GRACE. (Ch.9 as thou livest : that vain and frothy breast of thine shall be wounded ; thou shalt feel the sting and pain as well as relish the sweet and pleasure of sin. O that thou wouldst out give thyself the leisure seriously to ponder these scriptures : Prov. 20 : 17 ; and 23-: 31, 32 ; Job, 20 : 12, 1 3, 14 ; James, 1 : 15 ; Rom. 6:21; methinks they should have the same effect as the hand- writing upon the wall had upon the jovial king in the height of a frolic. Dan 5 : 5. Reason thus with thine own heart, and thou wilt find the conclusion unavoidable : ICither I shall repent foi sin, or I shall not : if I do not, then must I howl undei the wrath of God for sin, in the lowest hell for evermore : if I do, then by what I have now read of the throbs and wounds of conscience, I see what this heart of mine, this vain heart of mine, must feel in this world. O how much wiser was the choice that Moses made, the worst of suf- ferings rather than the best of sin, the pleasures of sin which are but for a season ! Heb. 11 : 25. 3. Is there such a burden in sin, then the most tender compassion is due to souls afflicted and heavy laden with sin. Their condition cries for pity, whatever their tongues do ; they seem to call upon you, as Job upon his friends, " Have pity upon me, have pity upon me, O ye my friends ; for the hand of God hath touched me." Job, 19 : 21. And O let all that have felt the wounds and anguish of an afflicted conscience themselves, learn from their own experience tenderly to pity and help others. " Ye which are spiritual, restore such an one in the spirit of meekness, considering thyself." Gal. 6:1. Isiael were commanded to be kind to strangers, for, says God, you know the heart of a stranger. And surely if any case in the world require help, pity, and all compassionate .enderiiess, this does ; and yet how do some slight the spiritual troubles of others ! Parents slight them in their own children, masters in their servants ; the more bru- tish and wicked they ! O had you but felt yourselves Cb.9.) ALL MEN INVITED TO CHRIST. 195 what they feel, you would never treat them as you do. But let this comfort such poor creatures, Christ knows their sorrows and will pity and help them ; yea, he felt them himself, that he might have compassion upon you. ]f men will not pity you, God will ; if men are so cruel as to persecute him whom God hath smitten, God will pour balm into the wounds that sin has made : if they will not be concerned about your troubles, except it be to aggravate them, God will not serve you so. But certain- ly you that have passed through the same difficulties can- not be without compassion to them that are now grap- pling with them. 4. How inexpressibly dreadful is the state of the damned t who must bear the burden of all their sins upon themselves, without relief or Iwpe of deliverance ! " where their worm dieth not, and the fire is riot quenched." Mark, 9 : 44. O, if sin upon the soul that is coming to Christ for deliver- ance be so burdensome, what is it upon the soul that is shut out from Christ and all hope of deliverance for ever ! For ponder these differences betwixt these two burdens : No soul is so capacious now to take in the fulness of the evil and misery of sin, as they are who are gone down to the place of torments. Even as the joys of God's face above are unknown to them that have the foretastes and first fruits of them here by faith, so the misery of the damned is unknown even to them that have in their con- science now the bitterest taste of sin : as we have the visions of heaven, so we have the Visions of hell also, but through a glass darkly. No burden of sin presses continually upon the soul here as it does there. Afflicted souls on earth have in- termissions, but in hell there are no lucid intervals, the wrath of God there is still flowing. Isa. 30 : 33. No burden of sin lies here so long as on the damned, who must bear it: our troubles about sin aie but short, 196 THE METHOD OF GRACE. Ch. 9. though they should run parallel with the line of life ; but the troubles of the damned are parallel with the endless line of eternity. Under these troubles the soul hath hope, but there all hope is cut off. The Gospel is full of hope, it breathes nothing but hope to sinners that are moving Christ-ward under their troubles ; but in hell the pangs of despera- tion rend their consciences for ever. So that, upon all ac- counts, the state of the damned is inexpressibly dreadful. 5. If the burden of sin be so heavy, how sweet must the pardon of sin be to a sin-burdened soul ! ' Is it a refresh- ment to a prisoner to have his chains knocked off] a comfort to a debtor to have his debts paid, and his obliga- tions cancelled ] What joy must it be to a sin-burthened soul to hear the voice of pardon and peace in his trem- bling conscience ! Is the light of the morning pleasant to a man after a weary, tiresome night 1 the spring of the year pleasant after a tedious winter ] They are nothing so sweet as the favor, peace and pardon of God to a soul that has been long restless and anxious under the terrors and fears of conscience. For though after pardon and peace a man remembers sin still, yet it is as one that remembers the dangerous pits and deep waters from which he has been wonderfully delivered. O the incon- ceivable sweetness of a pardon ! Who can read it with- out tears of joy ] Are we glad when the grinding pain of the stone, or racking fits of the cholic, are over 1 And shall we not be transported when the accusations and condemnations of conscience are over] Tongue cannot express what these things are ; the joy is something that no words can convey to the understanding of another that never felt the anguish of sin. 6. In how sad a case are those that never felt any burden in sin, that never were kept waking and restless one wight for sin. There is a burdened conscience, and there is a benumbed conscience. The first is more painful, but the Ch.9. ) ALL MEN INVITED TO CHRIST. 197 last more dangerous. O it is a fearful blow of God upon a man's soul, to strike it senseless and stupid, so that though mountains of guilt lie upon it, it feels no pain or pres- sure ; and this is so much more sad, because it incapaci- tates the soul for Christ, and is a presage and fore? unner of hell. It would grieve the heart of a man to see a de* lirious person, in the rage and height of a fever, laugh at those that are weeping for him, call them fools, and tell them he is as well as any of them : much so is the case of many thousand souls ; the God of mercy pity them. I shall further improve the subject by giving some COUNSEL to souls that are weary and heavy laden with the burden of sin, in order to their obtaining true rest and peace. And, (1.) Satisfy not yourself in fruitless complaints to men, Many do so, but they are never the nearer to Christ. I grant it is lawful in spiritual distresses to complain to men, yea, and it is a great mercy if we have any near us in times of trouble who are judicious, tender, and faithful, into whose bosoms we may pour our sor- rows ; but to rest in this short of Christ, is no better than a snare of the devil to destroy us. Is there not a God to go to in trouble ] The best of men, in the neglect of Christ, are but physicians of no value. Be wise and cautious in your choice of Christian friends, to whom you open your complaints ; some are not clear themselves in the doctrine of Christ and faith, others are of a dark and troubled spirit as you are, and will but entangle you more. " As for me, is my complaint to man 1 and if it were so, why should not my spirit be troubled ?" Job, 21 : 4. One hour between Christ and thy soul in secret will do more for thy true relief than all other counsellors arid comforters can do. (2.) Beware of a false peace, which is more dangerous than your trouble for sin can be. Many men are afraid of their troubles, but I think they have more cause to fear their 198 THE METHOD OF GRACE. (Ch.0. peace. "There is a twofold peace that ruins most men, peace in sin, and peace with sin. O how glad are some persons when their troubles are gone ; but I dare not re- joice with them. It is like him that rejoices that his ague is gone when it has left him in a deep consumption. You are rid of your troubles, but God knows how you have left them : your wounds are skinned over better they were kept open. Surely they have much to answer for that help on these delusions, healing the hurt of souls slightly by "crying, Peace, peace, when there is no peace." The false peace you beget in them will be a real trouble to yourselves in the issue. Jer. 6:14. (3.) Let all that are under inward troubles for sin take heed of draioing desperate conclusions against themselves and the final state of their own souls. Though your case be sad, it is not desperate ; though the night be troublesome and tedious, keep on in the way to Christ, and light will spring up. To mourn for sin is your duty; to conclude there is no hope for you in Christ is your sin. You have wronged God enough already, do not add a further and greater abuse to all the rest by an absolute despair of mercy. It was your sin formerly to presume beyond any promise, it is your sin now to despair against many com- mands. I would say as the apostle in another case, I would not have you mourn as men that have no hope : your condition is sad, but it is not as once it was. You were once full of sin and void of sense, now you have the sense of sin, which is no small mercy. You tvere once quite out of the way and method of mercy, now you are in that very path where mercy meets the elect of God. Keep hope, therefore, at the bottom of all your troubles. (4.) Observe whether your troubles for sin produce such fruits and effects in your soul as theirs do which end at last in Christ and everlasting peace. One that is truly burden- ed with sin will not allow himself to live in the secret CU.9.) ALL MEN INVITED TO CHRIST. 199 practice of sin : either your trouble will put an end to your course of sinning, or your sinning will put an end to your troubles. Consult 2 Cor. 7 : 11. True sorrow fur sin will give you very low and vile thoughts of your- self: as you were covered with pride before, so you will be covered with shame after God has convinced and humbled you. Rom. 6 : 21. A soul really burdened with sin will never stand in his own justification before God, nor extenuate it in his confessions to him. Psalm 51 : 3, 4. The burden of sin will make all other burdens of affliction seem light. Lam. 3 : 22 ; Micah, 7 : 9. The more you feel sin, the less you feel affliction. A soul truly burdened for sin will take no hearty joy or comfort in any outward enjoyment of this world till Christ come and speak peace to the soul. Lam. 3 : 28. Just so the soul sits alone and keeps silence ; merry company is a burden, and music is but howling to him. (5.) Beware of those things that make your troubles long- er than they ought to be. There are errors and mistakes that hold poor souls much longer in their fears and ter- rors than else they might be. One of these is ignorance of the nature of saving faith, and the necessity of it. Till you come to believe, you cannot have peace ; and while you mistake the nature, or apprehend not the necessity of faith, you are not likely to find the path of peace. Another error is laboring to heal the wounds that the law has made upon your conscience by a more strict obedi- ence to it for the future in the neglect of Christ and his righteousness. But the last and principal counsel is, (6.) Hasten to Christ by faith, and you shall find rest ; and till then all the world cannot give you rest. The sooner you transact with Christ in the way of faith, the sooner you shall be at peace and enter into his rest ; for those that believe do now enter into rest. You may labor and strive, look this way and that, but all in vain ; Christ and peace come together. No sooner do you come to 200 THE METHOD OF GRACE (Ch D him, roll your burden on him, and receive him as he offers himself, but the soul feels itself eased on a sud den : " being justified by faith, we have peace with God." Rom. 5 : 1. PROP. 2. SIN-BURDENED SOULS ARE SOLEMNLY INVITED TO COME TO CHRIST. This point sounds sweetly in the ear of a distressed sinner; it is the most joyful voice that ever the soul heard ; the voice of blessing from Mount Gerizim, the ravishing voice from Mount Zion, " Ye are come to Je- sus the Mediator/' It will lead me to show what it is to come to Christ ; how Christ invites men to come to him ; and why his invitation is directed to burdened souls. I. We inquire WHAT IT is to come to Christ. In gene- ral, to come to Christ is a phrase of the same import with believing in Christ. " He that cometh to me shall nevei hunger ; and he that believeth on me shall never thirst." John, 6: 35. Coming to Christ is believing in Christ; and believing in Christ is coming to Christ. The expres- sions are synonymous, importing the self-same thing, only that in coming to Christ there are many rich and excel- lent things hinted to us which no other word can so aptly convey to our minds. 1. It hints to us that the souls of convinced and burden- ed sinners not only discern the reality of Christ, or that he is, but also the necessity of applying Christ, and that their eternal life is in their union with him ; for it is most cer- tain that the object of faith must be determinate and fix- ed ; the soul must believe that Christ is, or there can be no motions of the soul after him : all coming presupposes n fixed object to which we come. " He that cometh to God must believe that God is." Heb. 11:6. Take away this, and all motions after Christ presently stop. No won- der then that souls, in their first motions to Christ, find themselves clogged with so many atheistical temptations, Ch. 9.) ALL MEN INVITED TO CHRIST. 201 shaking their assent to the truth of the Gospel at the very root and foundation of it ; but they that truly come to Christ, see that he is, and that their life and happiness lie in their union with him, else they would never come to him upon such terms as they do. 2. Coming to Christ implies despair of salvation any other way. The way of faith is a supernatural way, and souls will not attempt it until they have tried all natural ways to help and save themselves, and find it all in vain therefore the text describes these comers to Christ as weary persons that have been laboring and striving all other ways for rest, but can find none ; and so are con- strained to relinquish all their fond expectations of sal- vation in any other way, and come to Christ as their last and only remedy. 3. Coming to Christ shows an almighty power acting upon the soul. " No man can come to me, except the Fa- ther which hath sent me draw him." John, 6 : 44. None come to Christ by a pure unaided natural power of fcheir own. It was not a stranger thing for Peter to come to Christ walking upon the waves of the sea, than for his or any man's soul to come to Christ in the way of faith. 4. Coming to Christ shows the voluntariness of the soul in its motion to Christ. True, there is no coming with- out the Father's drawing ; but that drawing has nothing of compulsion in it ; it does not destroy, but posverfully and with an overcoming sweetness persuades the will. It is not forced or driven, but it comes ; being made will- ing in the day of God's power. Psalni 110 : 3. Ask a poor distressed sinner in that season, Are you willing to come to Christ ] " O rather than live ! life is not so necessary as Christ is ! O ! with all my heart : ten thou- sand worlds for Jesus Chiist, if he could be purchased, were nothing to his value in mine eyes !" The soul's motion to Christ is free and voluntary, it is coming. 5. It impli3S that the soul is to rest in no duties 01 202 THE METHOD OF GRACE. (Ck 9. ordinances which are only means by which we come to Christ, but is to come by them or through them to Jesus Christ, and take up its rest in him only. No duties, no reformations, no ordinances of God, however excellent in themselves, and however necessary in their proper place, can give rest to the weary and heavy-laden soul 5 it cannot centre in any of them, and you may see it can- not, because it still gravitates and inclines to another thing, even Christ, and cannot terminate its motion till it be come to him. Christ is the object to which a be- liever moves ; and therefore he cannot sit down by the way and be satisfied as if he were at his journey's end. Ordinances and duties are means to bring us to Christ, but are not to be to any man instead of Christ. 6. Coming to Christ implies a hope or expectation from Christ in the coming soul. If he has no hope, why does he move forward ] As well sit still and resolve to perish where he is, as come to Christ, if there is no ground to expect salvation by him. Hope is the spring of action ; if you cut off hope you hinder faith ; a sinner cannot move to Christ except he be satisfied at least of the possibility of mercy and salvation by him. Hence it is that when comers to Christ are struggling with doubts and fears of the issue, the Lord is pleased to en- liven their faint hopes by setting home such scriptures as these, " Him that cometh to me I will in no wise cast out." John, 6 : 37 " He is able to save to the uttermost them that come unto God by him." Heb. 7 : 25. This gives life to hope, and hope animates to exertion. 7. Coming to Christ for rest implies that believers ha /e and lawfully may have an eye to their own happi- ness in closing with the Lord Jesus Christ. The poor soul comes for rest ; it comes for salvation ; its eye and aim are upon it ; and this aim of the soul at its own good is sanctioned by the expression of Christ, " Ye not come unto me that ye might htve life." John Ch. 9.) ALL MEN INVITED TO CHRIST. 203 5 : 40. If Christ blame them for not coming to him that they might have life, surely he would not have blamed them had they come to him for life. 8. But the principal thing implied in coming to Christ is the all-sufficiency of Christ to answer the needs and wants of distressed souls, and their betaking themselves ac- cordingly to him only for relief, being content to come to Christ for whatever they need, and live upon the fulness that is in him. If there were not an all-sufficiency in Christ, no soul would come to him ; for this is the very ground upon which men come. Heb. 7 : 25. " He is able to save them to the uttermost that come to God by him :" to the uttermost : in the greatest difficulties and dangers. He has a fulness of saving power, and this encourages souls to come to him. One beggar does not wait at the door of another, but all at the doors of those they con- ceive able to relieve them. And as this implies the ful- ness of Christ as our Savior, so it must intimate the emptiness and humility of the soul as a comer to him. This is called submission, Rom. 10 : 3. Proud nature must be deeply distressed, humbled, and moulded into another temper, before it will be persuaded to live upon these terms, to come to Christ for every thing it wants, to live upon Christ's fulness in the way of grace and favor, and have no stock of its own to live upon. O ! this may seem hard, but it is the way of faith. II. Let us see HOW Christ invites men to come to him. And you will find the means employed in this work are either internal and principal ', namely, the Spirit of God, who is Christ's vicegerent, and comes to us in bis name and room to persuade us to believe, John, 15 : 26 ; or exterfrat, namely, the preaching of the Gospel by com- missioned ambassadors, who in Christ's stead beseech men to be reconciled to God, to come to Christ by faith in or- der to their reconciliation and peace with him. But all means and instruments employed in this work of bring' * 204 THE METHOD OF GRACE. ^Ch. 9 ing men to Christ entirely depend upon the blessing and concurrence of the Spirit of God, without whom they avail nothing. How long may ministers preach before one soul comes to Christ, except the Spirit co-operate in that work ! Now as to the manner in which men are per- suaded and their wills wrought upon by the Holy Spirit to come to Christ, I observe, 1. There is an illustrating work of the Spirit upon the minds of sinners, opening their eyes to see their danger and misery. Till these be discovered no man stirs from his place. It is sense of danger that rouses the secure sinner, distresses him, and makes him look about for de- liverance, crying, What shall I do to be saved 1 And it is the discovery of Christ's ability to save which is the ground and reason (as was observed above) of its motion to Christ. Hence, seeing the Son is joined with believing or coming to him in John, 6 : 40. 2. There is the authoritative call or commanding voice of the Spirit in the word ; a voice that is full of majesty and power. " This is his commandment, that we should believe on the name of his Son Jesus Christ." 1 John, 3 : 23. This call of the Spirit to come to Christ removes one great obstacle, the fear of presumption, out of the soul's way to Christ, and instead of presumption in com ing, makes it rebellion and inexcusable obstinacy to re fuse to come. This answers all pleas against coming tc Christ arising from our unworthiness and deep guilt, am mightily encourages the soul to come to Christ, whatevei it has been or done. 3. There are soul-encouraging promises to all that cornf to Christ in obedience to the command. Such is that h my text, " I will give you rest ;" and that in John, 6 : 37 " Him that cometh to me I will in no wise cast out/' And these breathe life and encouragement into poor souls that fear and are daunted through their own unworthiness. 4. There are dreadful threatenings denounced by the Ch. 9.) ALL MEN INVITED TO CHRIST. 205 Spirit in the word against all that refuse or neglect to come to Christ, which are of great use to engage and quicken souls in their way to Christ. "He that believeth not shall be damned :" shall " die in his sins." Mark, 16:16; John, 8 : 24. " The wrath of God abideth on him." John, 3 : 36. Which is as if the Lord had said, Sinners, be not unde- cided in coming to Christ ; do not be always treating and never resolving; for if there be justice in heaven or fire in hell, every soul that comes not to Christ must perish to all eternity. Upon your own heads be the destruction of your own souls for ever if you will not come to him. 5. There are moving examples set before souls in the word to prevail with them to come, alluring and encour- aging examples of such as have come to Christ under the deepest guilt and discouragement, and yet found mer- cy. " This is a faithful saying, and worthy of all accepta- tion, that Jesus Christ came into the world to save sin- ners, of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting." 1 Tim. 1 : 15, 16. Who would not come to Christ after such an example as this ? And if this will not prevail, there are dreadful examples recorded setting before us the misera- ble condition of such as refuse the calls to come to Christ. " By which also he went and preached unto the spirits in prison ; which sometime were disobedient, when once the long-suffering of God waited in the days of Noah." 1 Pet. 3 : 19, 20. The meaning is, the sinners that lived before the flood but are now in hell had the offers of grace but despised them, and now lie for their disobe- dience in prison under the wrath of God in the lowest helJ. 6. There is an effectual persuading, overcoming and victorious work of the Spirit upon the hearts and wills of sinners under which they come to Jesus Christ. Ol this I have spoken at large before in the fourth chapter, 206 THE METHOD OF GRACE. (Ch. 9 and therefore shall not add any thing more here. Such is the way in which souls are prevailed upon to come to Jesus Christ. III. If you inquire why Christ makes his invitations TO WEARY AND HEAVY-LADEN SOULS and to no other, the answer is briefly, 1. Because in so doing he follows the commission re- ceived from the Father : " The Spirit of the Lord God is upon me : because he hath anointed me to preach good tidings unto the meek ; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound." Isa. 61 : 1. You see here how Christ's commission directs him : his Father sent him to poor broken-hearted sinners. " He came not to call the righteous but sinners to repent- ance." Matt. 9 : 13. 2. The order of the Spirit's work in bringing men to Christ shows us to whom the invitation and offers of grace in Christ are to be made ; for none are convinced of righ- teousness, that is, of the complete and perfect righteous- ness in Christ for their justification, until first they are convinced of sin; and consequently no man comes to Christ by faith till convictions of sin have awakened and distressed him. John, 16 : 8-10. This being the order of the Spirit's operation, the same order must be observed in Gospel-offers and invitations. 3. It behoves Christ to provide for his own glory as well as for our safety ; and not to expose one to secure the other, but to save us in the way which will bring him most honor and praise. And certainly such a way is this: first convincing and humbling the souls of men, and then bringing them to rest in himself. Let those that never saw or felt the evil of sin be told of rest, peace and pardon in Christ, and they will but despise it as of no value. " The whole need not a phy- sician, but they that are sick." Luke, 5 : 31. Tell a man Ch. 9.} AIL MEN INVITED TO CHRIST. 207 that thinks himself sound and whole to go to a physician and he will but laugh at the suggestion ; but if the same man feel an acute disease and is made to groan under strong pain, if he come to know what sick days and rest- 1 3ss nights are and to apprehend his life to be in immi- nent danger, then messengers are sent one after another in post-haste to the physician ; he begs him with tears to do what in him lies for his relief; he thankfully takes the bitterest medicine and praises the care and skill of his physician with tears of joy. , Thus the patient's safety and the physician's honor are both secured. So is it in this method of grace. INFERENCE 1. If sin-burdened souls are solemnly in- vited to come to Christ, then whatever guilt lies upon the conscience of a poor humbled sinner, it is no presumption, but his duty, to come to Christ, notwithstanding his vileness and great unworikiness. Let it be observed how happily that word all is inserted in Christ's invitation for the encouragement of sinners, "Come unto me, all ye that labor." Let no broken-heart- ed sinner exclude himself when he is not by me excluded from mercy: my grace is my own, I may bestow it where I will and upon whom I will. It is not I but Satan that shuts up my mercy from humbled souls that are made willing to come unto me ; he calls that your presumption, which my invitation makes your duty. Objection 1. But I fear my case is excepted by Christ himself in Matt. 12 : 31, where blasphemy against the Holy Ghost is exempted from pardon : I have had many blasphemous thoughts injected into my soul. Ansiver. Art thou a burdened and heavy-laden soul 1 If so, thy case is not in that or any other scripture exempt- ed from mercy, for the unpardonable sin is always found in an obdurate heart : as that sin finds no pardon with God, so neither is it followed with contrition and sorrow in the soul that commits it. 208 THE METHOD OF GRACE. (Ch.9. Objec. 2. But if I am not guilty of that sin, I am cer- tainly guilty of many great and heinous abominations too great for me to expect mercy, and therefore I dare not go to Christ. Ans. The greater your sins have been the more need you have to go to Jesus Christ. Let not a motive to go to Christ be made an obstacle in your way to him. Great sinners are expressly called, Isa. 1 : 18;- great sinners have come to Christ and found mercy, 1 Cor. 6:11; and it is a high reproach and dishonor to the blood of Christ and the mercy of God, which flows so freely through him, to object the greatness of sin to either of them. Certainly you have not sinned beyond the extent of mercy or beyond the efficacy of the blood of Christ, but pardon and peace may be had if you will thus come to Christ for it. Objec. 3. O, but it is now too late ; 1 have had many thousand calls and refused them ; many purposes in my heart to go to Christ and quenched them ; my time there fore is past, arid now it is to no purpose. Ans. If the time of grace be past and God intends no mercy for thee, how is it that thy soul is now filled with trouble and distress for sin ] Is this the frame of a man's heart that is past hope 1 Do such signs as these appear in men that are hopeless ? Besides, the time of grace is a secret hid in the breast of God, but coming to Christ is a duty plainly revealed. And why will you object a thing that is secret and uncertain against a duty that is so plain and evident ] Nor do you yourselves believe what you object ; for at the same time that you say your season is over and it is too late, you are notwithstanding found re- penting, mourning, praying and striving to come to Christ. Certainly if you knew it were too late you would not be found laboring in the use of means. Go on, therefore, and the Lord be with you. It is not presumption but obedience to come when Christ calls, as he here doth, ' Come unto me, all ye that labor and are heavy laden." Ch. 9.) ALL MEN INVITED TO CHRIST. 09 2. Hence it follows that none have cause to be troubled when God makes the souls of their friends sick with the sense of sin. It was the saying of Hieron to Sabinian, Nothing makes my heart sadder than that nothing can make my heart sad. It is matter of joy to all that rightly under- stand the matter when God smites the heart of any man with the sense of sin : of such sickness it may be said, ".This sickness is not unto death, but for the glory of God." Yet how do many carnal relations lament and be- wail this as a misery, as an undoing to their friends and acquaintances ; as if then they must be reckoned lost, and never till then, when Christ is finding and saving them. O if your hearts were spiritual and wise, their groans foi sin would be as music in your ears ! When they go alone to bewail their sin, you would go alone also to bless God for the mercy that ever you should live to such a happy day : you would say, Now is my friend in the blessed pangs of the new birth ; now is he in the very way of mercy never in so hopeful a condition as now. I had rather he should groan now at the feet of Christ than groan hereafter under the wrath of God for ever. O, pa- rents, beware, as you love the souls of your children, that you do not damp and discourage them, tempt or threaten them, divert or hinder them in such cases as this, lest you bring the blood of their souls upon your own heads ! 3. It also follows that those to whom sin was never any burthen, are not yet come to Christ, nor have any interest in him. We may as w r ell suppose a child to be born without pangs, as a soul to be bora again and united to Christ without any sense or sorrow for sin. I know many have great alarms of conscience, that never were made duly sensible of the evil of sin ; many are afraid of burning that never were afraid of sinning. Slight and transient troubles some have had, but they vanished like the early cloud or morning dew. Few men are without checks of conscience at one time or other ; but instead of going to 210 THE METHOD OF GRACE. (Ch.9 the closet, they run to the ale-house or tavern for cure. If their sorrow for sin had been right, nothing but the sprinkling of the blood of Christ could have appeased their consciences. Heb. 10 : 22. How should the consi- deration of this rend the hearts of such perse ns ! Me- thinks, reader, if this be thy case, it should ser_d thee away with an aching heart ; thou hast not yet tasted the bitterness of sin, and if thou do not, thou shalt never taste the sweetness of Christ, his pardon and peace. 4. How great a mercy is it for si?i-bzt,rthened souls to be within the sound and call of Christ in the Gospd. There are many thousands in pagan and popish parts of the world that labor under distress of conscience, but have no knowledge of relief, no such means of peace and com- fort as we have that live within the joyful sound of the Gospel. If the conscience of a papist be burdened with guilt, all the relief he has is to afflict his body in order to quiet his soul : a penance or pilgrimage is all the relief they have. If a pagan be in trouble for sin, he has no knowledge of Christ or of a satisfaction made by him ; he asks, Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul ] The dam- ned endure the terrible blows and wounds of conscience for sin, they roar under that terrible lash, but no voice of peace or pardon is heard among them. It is not, " Come unto me, ye that labor and are heavy laden," but, " Depart from me, ye cursed." Blessed are your ears, for you hear the voice of peace ; you are come to Jesus the Mediator, and to the blood of sprinkling. O, you can never set a due value upcn this privilege. 5. How sweet and unspeakably relieving is the closing of a burthencd soul with Jesus Christ by faith ! It is rest to the weary soul. Soul troubles are wasting troubles; the pains of a dis- tressed conscience are the most acute pains. A poor soul Ch.9.) ALL MEN INVITED TO CHRIST. 211 would fain be at rest, but knows not where ; he tries this duty and that, but finds none. At last, in a way of believ- ing, he casts himself with his burden of guilt and fear upon Christ, and there is the rest his soul desired. Christ and rest come together ; till faith bring you to the bosom of Jesus you can find no true rest ; the soul is rolling and tossing, sick and weary, upon the billows of its own guilt and fears. Now the soul is come, like a ship tossed with storms and tempests, out of a raging ocean into the quiet harbor ! or like a lost sheep, that hath been wander- ing in weariness, hunger and danger, into the fold. Is a soft bed in a quiet chamber sweet to one that is spent and tired with travel ? Is the sight of a shore sweet to the shipwrecked mariner who looked for nothing but death ? Much more sweet is Christ to a soul that comes to him pressed in conscience and broken in spirit under the sinking weight of sin. How did they of old rejoice, after a long and danger- ous voyage, to see Italy again ! crying, with loud and united voices which made the very heavens ring again, Italy ! Italy ! But no shore is so sweet to the weather- beaten passenger as Christ is to a broken-hearted sinner : this brings the soul to a sweet repose. " We which have believed do enter into rest." Heb. 4 : 3. And this endears the way of faith to their souls ever after. 6. Learn hence the usefulness of the law to bring souls to Jesus Christ. It is utterly useless as a covenant to jus- tify us, but exceedingly useful to convince and humble us ; it cannot relieve nor ease us, but it can and does awaken and r juse us. It is a mirror to show us the face of sin, and till we have seen that, we cannot see the face of Jesus Christ. The law, like the fiery serpent, stings and torments the conscience ; this drives us to the Lord Jesus, lifted up in the Gospel, like the brazen serpent in the wilderness, to 212 THE METHOD OF GRACE. ( Oh. i). heal us. The use of the law is to make us feel our sick- ness ; this makes us look out for a physician : "1 was alive without the law once, but when the commandment came, sin revived, and I died." Rom. 7 : 9. The hard, proud hearts of men require such a hammer to break them to pieces. 7. It is the immediate duty of weary and heavy -la- den sinners to come to Christ by faith, and not stand off from Christ, or delay to accept him upon any terms whatsoever. Christ invites and commands such to come unto him ; it is therefore your sin to neglect, draw back, or defer, whatever seeming reasons and pretences there may be to the contrary. When the jailer was brought to distress, that made him cry, " Sirs, what must I do to be saved V the counsel the apostles gave him was, " Believe on the Lord Jesus Christ and thou shalt be saved." Acts, 16 : 30, 31. And, for your encouragement, know that he who calls you to come, knows your burden, what your sins have been and troubles are, yet he calls you : if your sin hinder not Christ from calling, neither should it hinder you from coming. He that calls you is able to ease you, " to save to the uttermost all that come to God by him." Heb. 7 : 25. Whatever fulness of sin be in you, there is a greater fulness of saving power in Christ. He that calls you to come, never yet rejected any poor burdened soul that came to him ; and hath said he never will. " Him that cometh to me I will in no wise cast out." John, 6 : 37. Fear not, therefore, he will not begin with thee, or make thee the first instance and example of the feared rejection. Bethink thyself, what wilt thou do, and whither wilt thou go, if not to Jesus Christ 1 Nothing shall ease or re- lieve thee till thou dost come to him. Thou art under a happy necessity to go to him ; with him only is found rest for the weary soul. Ch.9.) ALL MEN INVITED TO CHRIST. 213 PROP. 3. THERE is REST IN CHRIST FOR ALL TKAT COME UNTO HIM UNDER THE HEAVY BURDEN OF SIN. Rest is a sweet word to a weary soul ; all seek it, but none but believers find it. " We which have believed (saith the apostle) do enter into rest." Heb. 4:3. " He doth not say they shall, but they do enter into rest ; noting their spiritual rest to be already begun by faith on earth in the tranquillity of conscience, and to be consummated in heaven in the full enjoyment of God." There is a sweet calm upon the troubled soul after believing, an ease or rest of the mind, which is an unspeakable mercy to a poor weary soul. Christ is to it as the ark was to the dove when she wandered over the watery world and found no place to rest the sole of her foot. Faith centres the unquiet spirit of man in Christ, brings it to repose itself and its burden on him. It is the soul's dropping anchor in a storm which stays and settles it. The great debate which cost so many anxious thoughts is now issued in this resolution : I will venture my all upon Christ, let him do with me as seemeth him good. It was impossible for the soul to find rest whilst it knew not how to be secure from the wrath to come ; but when all is embarked in Christ for eternity, and the soul fully resolved to lean upon him and to trust to him, it feels the beginning of eternal rest in itself: it finds a heavy bur- den unloaded from its shoulders ; it is come, as it were, into a new world. The word rest, in this place, denotes (and is so rendered by some) a recr -cation ; it is restored, renewed, and recreated, as it were, by the sweet repose it hath upon Christ. Believers, know that faith is the sweetest recreation you can take. Others seek to divert their troubles by sinful recreations, vain company, and the like ; but they little know the recreation and sweet restoring rest that faith gives the soul. You find in Christ what they seek in vain in the world. Believing is the highest recreation known in this world. 214 THE METHOD OF GRACE. (Ch.9 But to prevent mistakes three Cautions need to be premised, lest we stumble at the threshold, and so lose our way all along afterward. Caution 1. You are not to think that all the soul's fears, troubles and sorrows are at an end as soon as it is come to Christ "by faith. They will have many troubles in the world after that, it may be more than ever they had in their lives. They will be infested with many temptations : the assaults of Satan may be more violent upon their souls than ever. They will not at once be wholly freed from sin, nor from inward trouble and grief of soul about sin ; that rest remains for the people of God. Caution 2. We must not think all believers do immedi- ately enter into the full, actual sense of rest and comfort, but they presently enter into the STATE of rest. " Being justi- fied by faith, we have peace with God," Rom. 5:1; that is, we enter into the state of peace immediately. " Light is sown for the righteous, and gladness for the upright in heart." Psalm 97 : 11. He is a rich man that has a thousand acres of corn in the ground, as well as he that has so much in his barn, or its value in his purse. They have rest and peace in the seed of it, when they have it not in the fruit ; they have rest in the promise, when they have it not in possession. He is a rich man that hath good bonds and bills for a great sum of money, if he have not twelve pence in his pocket. All believers have rest and peace granted them under God's own hand, in many promises which faith brings them under ; and we know that the truth and faithfulness of God stand engaged to make good to them every line and word of the promise. So that though they have not a full and clear actual sense and feeling of rest, they are, nevertheless, by faith come into the state of rest. Caution 3. We must not thiiik that faith itself is the soul's rest, it is only the means of it. We cannot find rest in any work or duty of our own, but we may find it in Ch. 9.) ALL MEN INVITED TO CHRIST. 215 Christ, whom faith apprehends for justification and sal- vation. Having thus guarded the point against misapprehen- sions, I proceed to show how our coming to Christ by faith brings us to rest in him. And here let us consider what those things are that burden, grieve and disquiet the soul before its coming to Christ ; and how it is reliev- ed by coming to the Lord Jesus. I. Some things that BURDEN THE SOUL before it comes to Christ. 1. One principal ground of trouble is the guilt of sin upon the conscience, of which I spake in the former point. The curse of the law lies heavy upon the soul, so heavy that nothing is found in all the world able to relieve it. As you see in a condemned man spread a table in prison with the greatest dainties, and send for the rarest musi- cians, all will not charm his sorrow ; but if you can produce an authentic pardon, you ease him presently. Just so it is here, faith plucks the thorn out of the conscience, unites the soul with Christ, and thus that ground of trouble is removed ; for " there is no condemnation to them that are in Christ Jesus." Rom. 8 : 1. The moment the soul comes to Christ, it has passed from death to life, and is no more under the law, but grace. If a man's debt be paid by his surety, he need not fear to show his face bold- ly abroad ; he may freely meet the Serjeant at the prison- door. 2. The soul of a convinced sinner is exceedingly bur- dened with the sins which have defiled and polluted it. Conviction discovers the universal pollution of heart and life, so that a man loathes and abhors himself by reason ihereof : if he do not look into his own corruptions, he cannot be safe ; and if he do, he cannot bear the sight of them. Nothing can give rest but what gives relief against this evil ; and this is done only by faith uniting the soul with Jesus Christ. For though the pollution of sin be 216 THE METHOD OF GRACE. (Ch.9 not at once and perfectly taken away by coming to Christ, yet the burden thereof is exceedingly eased ; for, upon 3ur believing, there is a heart-purifying principle planted in the soul, which by degrees cleanses that fountain of corruption, and will at last perfectly free the soul from sin. " Purifying their hearts by faith." Acts, 15 : 9. The sinner being once in Christ, He is concerned for the soul as a member of his own mystical body, to purify and cleanse it, that at last he may present it perfect to the Fa- ther, without spot or wrinkle, or any such thing, Eph. 5 : 27. The reigning power of sin is gone immediately upon believing, and the very existence and being of it shall at last be destroyed. O, what rest must this give under those troubles for sin ! 3. It was an intolerable burden to the soul to be under the continual years of death and damnation; his life has been a life of bondage ever since the Lord opened his eyes to see his condition. Poor souls lie down with trembling for fear what a night may bring forth. It is a sad life indeed to live in continual bondage of such fears ; but faith sweetly relieves the trembling conscience by removing the guilt which causes its fears. The sting of death is sin. When guilt is removed, fears vanish. " Smite, Lord, smite," said Luther, "for my sins are for- given." Now if sickness come, it is another thing than it was \vont to be. " The inhabitant shall not say, I am sick, the people that dwell therein shall be forgiven their iniquity." Isa. 33 : 24. A man scarcely feels sickness in comparison to what he did whilst he was without Christ ind hope of pardon. 4. A convinced sinner, out of Christ, sees every thing igainst him; nothing yields him any comfort ; every thing increases and aggravates his burden when he looks to things past, present, or to come. If he reflect upon things past, his soul is filled with anguish to remember the sins committed, the seasons neglected, the precious mercies Ch.9.y ALL MEN INVITED TO CHRIST. 217 abused; if he look upon things present the case is equally doleful, he is christless and comfortless ; and if he look forward to the future, that gives him a deeper cut to the heart than any thing else ; for though it be sad and mise- rable for the present, yet he fears it will be much worse hereafter; all these are but the beginning of sorrows, And thus the poor awakened sinner is encompassed with misery on every side. II. But on his corning to Christ all things are marvel- lously CHANGED ; a quite contrary face of things appears, every thing gives hope and comfort. So speaks the apos- tle, " All things are yours ; whether life or death, or things present, or things to come ; all are yours, and ye are Christ's, and Christ is God's." 1 Cor. 3 : 21-23. They are ours, that is, for our advantage, benefit and comfort. More particularly upon our coming to Christ, 1. Things past are ours ; they conduce to our advan- tage and comfort. Now the soul can begin to read the gracious end and design of God in all its preservations and deliverances, whereby it has been reserved for such a day as this. O it melts his heart to consider that while his companions in sin and vanity are cut off he is spared, and that for a day of such mercy as the day of his espousals with Christ. Now all his past sorrows and deep troubles of spirit which God hath exercised him with begin to appear the greatest mercies that ever he received, being all necessary and leading to this blessed union with Christ. 2. Things present are ours, though it be not yet with us as we would have it : our union with Christ is not euro enough, the heart is not pure enough ; sin is too strong and grace too weak ; many things are still out of order ; yet can the soul bless God with tears of joy and praise that he is where he is, though he be not yet where he would be. O it is a blessed life to live as a poor recum- bent by acts of trust and affiance, though as yet he have Method of Grace 218 THE METHOD OF GRACE. (Ck9 but little evidence ; to be resolved to trust all with Christ though he be not yet certain of the issue. O this is a comfortable station, a sweet condition compared with what it was, either when the soul wallowed in sin in the days before conviction, or was swallowed up in fears and tioubles for sin after conviction. Now it hath hope though it want assurance, and hope is sweet to a soul coming out of such deep distresses : now it sees the remedy and is applying it, whereas before the wound seemed desperate : now all hesitations and debates are at an end in the soul ; it is no longer unresolved what to do ; all things have been deeply considered, and after consideration issued into this resolve, " I will go to Christ ; I will venture all upon his command and call ; here I will embark my eter- nal interests ; here I fix, and here I resolve to live and die." O how much better is this than that floating life it lived before, rolling upon the billows of inward fears and troubles, not able to drop anchor any where, nor knowing where to find a harbor ! 3. Things to come are ours ; and this is the best and sweetest of all : man looks onward to the future ; his eye is much upon things to come, and it will not satisfy him that it is well at present except he have a prospect that it shall be so hereafter. But now the soul has committed itself and all its concerns to Christ for eternity, and this being done it is greatly relieved against evils to come. I cannot, says the believer, think all my troubles over, and that I shall never meet any more afflictions ; but I leave all these things where I have left my soul : he that hath supported me under inward will carry me through outward troubles also. I cannot think all my temptations to sin past : O, I may yet meet with sore assaults from Satan ; yet it is infinitely better to be Watching, praying and striving against sin than it was when I was obeying it in the lusts of it. God, that hath delivered me from the love of sin, will I trust preserve me from ruin by sin. Ch.9.) ALL MEN INVITED TO CHRIST. 219 I know also death is to come ; I must feel its pangs and agonies ; but yet the aspect of death is much more plea sarit than it was. I come, Lord Jesus, to thee, who art the death of death, whose death hath disarmed death of its sting. Thus you see briefly how by faith believers enter into rest ; how Christ gives rest, even at present to them that come to him, and all this but as a beginning of their everlasting rest. INFERENCE 1. Is there rest in Christ for weary souls that come unto him ] Then certainly it is a device of Satan against the peace and welfare of men's souls to discourage them from coming to Christ in the way of faith. He is a restless spirit himself, a.nd would make us so too : he goeth about as a roaring lion seeking whom he may devour. It frets his proud and envious mind to see others find rest when he finds none ; and he obtains his end fully if he can but keep souls from Christ. Look, therefore, upon all those objections and discouragements raised in your heart against coming to Christ as so many artifices and cunning devices of the devil to destroy arid ruin your souls. It is true they have a very specious ap- pearance ; they are gilded over with pretences of the jus- tice of God, the heinous nature of sin, the want of due and befitting qualifications to meet so holy and pure a God, the lapsing of the season of mercy, and a hundred others of like nature : but I beseech you lay down this as a sure conclusion and hold it fast, that whatever it be that discourages and hinders you from coming to Christ is directly against the interest of your souls' and the hand of the devil is certainly in it. 2. Hence also it follows that unbelief is the true reason t if all that disquietness and trouble with wJach the minds of poor sinners are so racked and tortured. If you will not believe, you cannot be established ; till you come to Christ peace cannot come to you : Christ and peace are undivided. Consider this : you have tried 220 THE METHOD OP GRACE. , 21 : 14. They thrust away his worship, gov- ernment, and servants from amongst them ; and in effect say, " We will not have this man to reign over us/' Luke, 19 : 14. Thus did the Jews, they put away Christ from among them, and thereby judged themselves un- worthy of eternal life. Acts, 13 : 46. This is at once a [earful sin and a dreadful sign. How soon did vengeance overtake them like the overthrow of Sodom ! O let it bo 272 THE METHOD OF GRACE. (Ck.13, for a warning to all nations to the end of the world. He would have gathered the children of Israel under his wings as a hen doth her brood, even when the Roman eagle was hovering over them, but they would not : therefore their houses were left unto them desolate, their city and temple made an heap. 2. If Jesus Christ be the desire of all nations, how in comparably happy must that nation be that enjoys Christ in the power and purity of his gospel-ordinances ! If Chris? under a vail made Canaan a glorious land, Dan. 11 : 41, what a glorious place must that nation be which beholds him with open face in the bright sunshine of the Gos- pel ! O my country, know thy happiness and the day of thy visitation : what others desired thou enjoyest : pro voke not the Lord Jesus to depart from thee by corrupt- ing his worship, longing after idolatry, abusing his mes- sengers and oppressing his people, lest his soul depart from thee. 3. If Christ be the desire of all nations, examine whe- ther lie be the desire of your soul in particular, else you shall have no benefit by him. Are your desires after Christ true spiritual desires] Reflect, I beseech you, upon the frame and temper of your heart. Can you say of your desires after Christ as Peter did of his love to Christ 1 Lord, thou knowest all things ; thou knowest that I desire thee. Try your desires, as to their sincerity, by the following tests : Are they ardent ? Has Christ the supreme place in your desires ] Do you esteem all things but dross in comparison of the excellency of Jesus Christ your Lon\? Phil. 3:8. Is he to you as the refuge-city to the man- slayer 1 Heb. 6:18; as a spring of water in a dry place, as the shadow of a great rock in a weary land 1 Isa. 32 : 2. Such vehement desires are true desires. Are your desires after Christ universal ? is every thing in Christ desirable in your eyes 1 The hypocrite is for a Ch. 13.) CHRIST, THE DESIRE OP NATIONS. 273 divided Christ ; he would be called by his name, but trusts in himself. If his holiness and government, his cross and sufferings are desirable for his sake, such universal desires are right desires. Do your desires after Christ lead you to effort, to use all the means of accomplishing what you desire ? You say you desire Christ, but what will you do to obtain your desire ? If you seek him carefully and incessantly in all the ways of duty ; if you will strive in prayer, labor to believe, cut off right hands and pluck out right eyes, that is, be willing to part with the most profitable and pleasant ways of sin that you may enjoy Christ, the de- sire of your souls, then are your desires right. Are your desires after Christ permanent, or only a sud- den fit which goes off again without effect ] If your de- sires after Christ abide in your heart, if your longings are at all times for him, then are your desires right. Christ always dwells in the desires of his people ; they can feel him in their desires when they cannot discern him in their love or delight. Will your desires after Christ admit no satisfaction noi find rest any where but in the enjoyment of Christ 1 then are your desires right. The soul that desires Christ can never be at rest till it come home to Christ. 2 Cor. 5 : 2, 6 ; Phil. 1 : 23. The devil can satisfy others with the riches and pleasures of this world, as children are quieted with toys ; but if nothing but Christ can satisfy and ter- minate your desires, surely such desires are right. Do your desires after Christ spring from a deep sense of your need of Christ ] Has conviction opened your eyes to see your misery, to feel your burdens, and to make you sensible that your remedy lies only in the Lord Jesus 1 then are your desires right. Bread and water are made necessary and desirable by hunger and thirst. By these things try the truth of your desires after Christ. 4. Do you indeed, upon serious trial, find in you sncli 12* 274 THE METHOD OF GRACE. ( Ch. 13. desires after Christ as above described 1 O bless the Lord for that day wherein Christ, the desire of all na tions, became the desire of your souls; and for your com- fort know that you are happy and blessed souls at present. Blessed in this, that your eyes have been opened to see both the want and worth of Christ. Had not Christ applied his precious eye-salve to the eyes of your mind, you would never have desired him ; you would have said, " He hath no form nor comeliness, and when we shall see him there is no beauty 'that we should desire him :" Isaiah, 53 : 2 ; or as they to the spouse, " What is thy beloved more than another beloved ]" Sol. Song, 5:9. O blessed souls, enlightened of the Lord to see those things that are hid from them that perish ! You are blessed in that your desires after Christ are a sure evidence that the de- sire of Christ is towards you. We may say of desires as it is said of love, we desire him because he first desired us : your desires after Christ are inflamed from the de- sires of Christ after you. You are blessed in that your desires shall surely be satisfied. " Blessed are they which hunger and thirst after righteousness, for they shall be filled." Matt. 5:6. " The desire of the righteous shall be granted." Prov. 10 : 24. God never raised such de- sires as these in the souls of his people to be a torment to them for ever. You are blessed, in that God hath guided your desires to make the best choice that ever was made, whilst the de- sires of others are eagerly set upon gaining riches, plea- sure and honor in the world. Any good will satisfy some men. Happy soul, if none but Christ can satisfy thee ! Psalm 4 : 6. You are blessed, in that there is a work of grace certainly wrought upon thy soul; and these very desires after Christ are a part thereof. Blessed, in that these desires after Christ keep thy soul active and work- ing after him continually in the way of duty. One thing have I desired, that will I seek after. Psalm 27 : 4. De- Ch. 13.) CHRIST, THE DESIRE OF NATIONS 275 sire will be a continual spring tc diligence and industry in the way of duty ; the desire of the end quickeneth to the use of means. Prov. IS : 1. Others may fall asleep and cast off duty, but it will be hard for those to do so whose souls burn with desire after Christ. You are also blessed, in that your desires after Christ will make death much the sweeter and easier to you. I desire to be dis- solved and to be with Christ, which is far better. Phil. 1 : 23. When a Christian was once asked whether he ;vas willing to die 1 he returned this answer, Let him be inwilling to die who is unwilling to go to Christ. And aiuch like it was that of another, I refuse this life, to live A'ith Christ. 5. Let me exhort and persuade all to make Jesus Christ lie desire and choice of their souls. This is the main scope .nd design of the Gospel. And O that I could effectually ,ress home this exhortation upon your hearts. Every Creature naturally desires its own preservation ; do not *ou desire the preservation of your precious and immor- tal souls ] If you do, then make Christ your desire and choice, without whom they can never be preserved. Jude, 1. Do not your souls earnestly desire the bodies they live in ] How tender are they of them, how careful to provide for them 1 though they pay a dear rent for these tenements they live in. And is not union with Christ in- finitely more desirable than the union of soul and body 1 O covet union with him ! then shall your souls be happy when your bodies drop from them at death, 2 Cor. 5 : 1, 3 ; yea, soul and body shall be happy with him for evermore. How do the men of this world desire the enjoyments of it ] They rise early, sit up late, eat the bread of care- fulness ; and all this for very vanity. Shall a worldling do more for earth than you for heaven 1 Shall the creature be so earnestly desired and Christ neglected 1 What do all your desires in this world benefit you if you go christ- 276 THE METHOD OF GRACE. (Ch. 13 less 1 Suppose you had the desire of your hearts in these things, how long should you have comfort in them if you have not Christ 1 Does Christ desire you, who have nothing lovely or .desirable in you 1 And have you no desires after Christ, the most lovely and desirable one in both worlds 1 How absolutely necessary is Jesus Christ to your souls ! Bread and water, breath and life are not so necessary as Christ. " One thing is needful," Luke, 10 : 42, and that one thing is Christ. If you fail in your desires in other things you may yet be happy ; but if you have not Christ you are undone for ever. How great are the benefits that will re- dound to you by Jesus Christ ! In him you have a rich inheritance settled upon you : all things are yours when you are Christ's. 1 Cor. 3 : 22. All your well-grounded hopes of glory are built upon your union with Him. 2 Cor. 1 : 21. If you have not Christ you must die without hope. Suppose you were at the judgment-seat of God, where you must shortly stand, and saw the terrors of the Lord in that day ; the sheep divided from the goats ; the sentences of absolution and condemnation passed by the great and awful Judge upon the righteous and wicked ; would not Christ be then desirable in your eyes 1 As ever you expect to stand with comfort at that bar, lei Christ be the desire and choice of your souls now. 6. Do these considerations put thee upon this inquiry, how shall I get my desires kindled and inflamed toward* Christ ? Alas ! my heart is cold and dead, not a serious desire stirring in it after Christ. To such I offer the fol- lowing directions. Redeem some time every day for meditation ; get out of the noise of the world, Psalm 4 : 4, and seriously be- think yourself how the present state of your soul stands, and how it is likely to go with you for ever : here all sound conversion begins. Psalm 119 : 59. Consider seriously that lamentable state in which you Ch. 13. ) CHRIST, THE DESIRE OF NATIONS. 277 came into the world ; children of wrath by nature, under the curse and condemnation of the law : so that either your state must be changed or you must inevitably be damned. John, 3 : 3. Consider the course you have taken since you came into the worjd, proceeding from iniquity to iniquity. What command of God have you not violated a thousand times over 1 What sin is committed in the world that you are not one way or other guilty of before God 1 How many secret sins lie against you, unknown to the most intimate friend you have? Either this guilt must be separated from your souls, or your souls from God to all eternity. Think upon the severe wrath of God due to every sin ; " The wages of sin is death." Rom. 6 : 23. Arid how in- tolerable must be the fulness of that wrath when a few drops sprinkled upon the conscience in this world are so insupportable that it has made some choose strangling rather than life ; and yet this wrath must abide for ever upon you, if you have no interest in Jesus Christ. John, 3 : 36. Ponder well the happy state they are in who have ob- tained pardon and peace by Jesus Christ, Psalm 32 : 1, 2 ; and seeing the grace of God is free, and you are set under its means, why may not you also enjoy it ] Seriously consider the great uncertainty of your time and the preciousness of the opportunities of salvation, never to be recovered when once past. John, 9 : 4. Let this provoke you to lay hold upon those golden seasons while they are yet with you, that you may not bewail your folly and madness when they are out of your reach. Associate yourselves with serious Christians get ac- quainted with them and beg their assistance ; beseech them to pray for you ; and see that you rest riot here, but be frequently upon your knees begging of the Lord a new heart. In conclusion of the whole, let me beseech and beg all 278 THE METHOD OF GRACE. ( Oh. 11. the people of God, as upon my knees, to take heed and beware lest by the carelessness and scandal of their lives they quench the weak desires beginning to kindle in the hearts of others. O shed not soul-blood by stifling the hopeful desires of any after Christ. Blessed be God for Jesus Christ, the desire of all nations. CHAPTER XIV. FIFTH TITLE OF CHRIST " THE LORD OF GLORY." Which none of trie princes of this world knew , for had they known it, they would not have crucified the Lord of glory. 1 Cor. 2 : 8. In this chapter the apostle discourses to the Corinthians of the excellence of his ministry, both to obviate the con- tempt which some cast upon it for want of human orna- ments, and to give the greater authority to it among all ; and as the spiritual simplicity of his ministry brought it under the contempt of some, he removes that by showing, That it was not suitable to the design and end of his ministry, his determination being to know nothing among them save Jesus Christ and him crucified, verses 1, 2. Neither was it for the advantage of their souls ; it might please their fancy, but could be no solid foundation of their faith and comfort, verses 4, 5. Though his discourses seemed dry to carnal hearers, yet they had a depth and excellency which spiritual and judicious Christians saw and acknowledged, verses 6, 7. Therefore this excellent wisdom which he preached far transcended all the natural wisdom of this world, yea, the wisdom of those that were most renowned and admired Ch. 14.) CHRIST, THE LORD OF GLORY. 279 in that age. " Which none of the princes of this world knew." verse 8. In these words we have, first, a negative proposition : none of the princes of this world knew that spiritual wis- dom which he taught. By princes of this world, or rather the princes of that age, he means the learned Rabbies, Scribes and Pharisees renowned for wisdom and learning among them, and honored upon that account as so many princes. But he adds a diminutive term which darkens all their glory : they are but the princes oftliis world, ut- terly unacquainted with the wisdom of the other world. To which he adds a clear and full proof; " for had they known it they would not have crucified the Lord of glory." In which words we find one of Christ's glorious and royal titles, the Lord of glory, on which title my present dis- course will be founded. The words being clear, with no thing of ambiguity in them, give us this doctrine : Christ crucified is the Lord of glory. Great and excellent is the glory of Jesus Christ. The Scriptures every where proclaim his glory; yea, we may observe a notable climax or gradation in those Scriptures that speak of his glory. The prophet Isaiah, speaking of him, calls him glorious : " In that day shall the branch of the Lord be beautiful and glorious." Isa. 4 : 2. John, speaking of his glory, rises a step higher, and ascribes to him a "glory as of the only begotten of the Father;" John, 1:14, that is a glory, becoming the Son of God ; proper to him and incommunicable to any other. The apostle James rises yet higher, and not only calls him glo- rious, or glorious as the only begotten of the Father, but the glory glory in the abstract : " My brethren, have not the faith of our Lord Jesus Christ, the glory, with respect of persons ;" Jam. 2:1; for the word Lord in our trans- lation is a supplement. Christ is glory itself, yea, the glory emphatically so styled ; the glory of heaven ; the 280 THE METHOD OF GRACE. (Ch. L4. glory of Sion ; the glory of our souls for ever. The epis- tle to the Hebrews goes yet higher, and calls him the brightness of the Father's glory, Heb. 1:3; as though he should say, he is the beaming forth of his Father's glory the very splendor or refulgency of Divine glory. O what a glorious Lord is Jesus Christ ; the bright, spark- ling diamond of heaven, who shines in glory there above the glory of angels and saints, as the glory of the sun excels the lesser twinkling stars. The glory of Christ must be unspeakable, who reflects glory upon all that are with him, John, 17 : 24 ; and stamps glory upon all that belong to him. His works on earth were glorious works, Luke, 13 : 17 ; the purchased liberty of his people a glo- rious liberty, Rom. 8:21; the church, his mystical body, a glorious church, Eph. 5 : 27 ; the Gospel which reveals him is a glorious Gospel. 1 Tim. 1:11. But more particularly let us consider the glory of Christ as it is distinguished into his essential, or his mediatorial glory. I. THE ESSENTIAL GLORY OF CHRIST, which he has, as God, from everlasting, is unspeakable and inconceiv- able glory: for he "being in the form of God, thought it not robbery to be equal with God," Phil. 2:6; that is, he has equality with the Father in glory. " I and my Father are one." John, 10 : 30. And again, " All things that the Father hath are mine/' John, 16 : 15; the same name, the same nature, the same essential properties, the same will and the same glory. II. THE MEDIATORIAL GLORY OF CHRIST is proper to him as the head of the church which he hath purchased with his own blood. Of this glory the apostle speaks : "Wherefore God also hath highly exalted him, and given him a name which is above every name, Phil. 2:9; the original means, exalted above all exaltation. Now the mediatorial glory of our Lord Jesus Christ consists, 1 . In the fulness of grace inherent in Mm. The humanity Ch.1/ .) CHRIST, THE LORD OP GLORY. 281 of Christ is filled with grace as the sun with light : " Full of grace and truth." John, 1 : 14. Never was any crea- ture filled by the Spirit of grace as the man Christ Jesus is filled ; for God gives not the Spirit to him by measure. John, 3 : 3.4. By reason of this fulness of grace inherent in him he is " fairer than the children of men," Psalm 45:2; excelling all the saints in spiritual lustre and gra- cious excellencies. 2. In the dignity and authority put upon 7iim. He is crowned king in Sion ; all power in heaven and earth is given unto him. Matt. 28 : 18. He is a lawgiver to the church, James, 4:12; all acts of worship are to be per- formed in his name ,- prayer, preaching, censures, ordi- nances, all to be administered in his name. Church offi- cers are commissioned by him. Eph. 4:11. The judg- ment of the world in the great day will be administered by him. Matt. 25 : 31. 3. Jesus Christ shall have glory and honor ascribed to him for evermore by angels and saints on account of his mediatorial work. " And when he had taken the book, the four beasts, and four and twenty elders fell down be- fore the Lamb, having every one of them harps, arid gold- en vials full of odors, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation ; and hast made us unto our God kings and priests." Rev. 5 : 8-10. INFERENCE 1. How wonderful was the love of Christ, the Ltrd of glory, to be so abased and humbled for us, vile and sinful dust ! It is astonishing to conceive that ever Jesus Christ should strip himself of his robes of glory to clothe himself with the mean garment of our flesh. If the sun had been turned into a wandering atom, if the most glo 282 THE METHOD OF GRACE. CCh. 14. rious angel in heaven had been transformed even into a fly, it had been nothing to the abasement of the Lord of glory. This act is every where celebrated in Scripture as the great mystery, the astonishing wonder of the whole world. 2 Tim. 3 : 16 ; Phil. 2:8; Rom. 8 : 3. .The Lord of glory looked not like himself when he came in the ha- bit of a man, " we hid, as it were, our faces from him," Isa. 53 : 3 ; nay, became " a reproach of men, and de- spised of the people." Psalm 22 : 6. The birds of the air and beasts of the earth were provided with better ac- commodations than the Lord of glory. Matt. 8 : 20. O stupendous abasement ! O love unspeakable ! " Though he was rich, yet for our sakes he became poor, that we through his poverty might be rich." 2 Cor. 8 : 9. He put off the crown of glory to put on the crown of thorns. And as said Bernard, The lower he humbled himself for me, the dearer he shall be to me. 2. How transcendently glorious is the advancement of believers by tlieir union with the Lord of glory ! This also is an admirable and astonishing mystery ; it is the high- est dignity and glory of which our persons are capable, to be mystically united to this Lord of glory ; to be bone of his bone, and flesh of his flesh. Christian, dost thou know and believe all this, and does not thy heart burn within thee in love to Christ % This is the great mys- tery which the angels stoop down to look into. Such an honor as this could never have entered into the heart of man. It would have seemed blasphemy in us to have thought or spoken of such a thing, had not Christ made first the motion thereof. Wilt thou not say, Lord, what am I, and what is my father's house, that so great a King should stoop so far beneath himself to such a worm 1 that strength should unite itself to weakness, infinite glory to such baseness ! O grace, grace for ever to be admired ! 3. Is Jesus Christ the Lord of glory 1 Then let no man Cli. 11.; CHRIST, THE LORD OF GLORY. 283 count himself dishonored ~by suffering tlie vilest indignities for his sake. The Lord of glory puts glory upon the very suffering you undergo in this world for him. Moses es- teemed the reproach of Christ greater riches than the treaswes of Egypt, Heb. 11 : 26; he left a kingdom to be crowned with reproaches for the name of Christ. The diadem of Egypt was not half so glorious as self-denial for Christ. This Lord of glory freely degraded himself for thee, and wilt thou stand hesitating with him as to what he requires of thee ] It is certainly your honor to be dishonored for Christ. Acts, 5 : 41. To you it is given in behalf of Christ, not only to believe, but also to suffer for his sake. Phil. 1 : 20, The gift of suffering is there matched with the gift of faith : it is given as a badge of honor to suffer for the Lord of glory. As all have not the honor to wear the crown of glory in heaven, so few have the honor to wear the chain of Christ upon earth. Thuanus reports of Ludovicus Marsacus, a knight of France, that being led to suffer with other martyrs who were bound, and he unbound because a person of honor, he cried out, " Why don't you honor me with a chain too, and create me a knight of that noble order]" " My brethren, count it all joy when ye fall into divers temp- tations/' James, 1:2; that is, trials by sufferings. 4. Is Christ the Lord of glory ] How glorious then shall the saints one day be, when they shall be made like this glorious Lord, and partake of his glory in heaven ] " The glory which thou gavest me I have given them." John, 17 : 22. Yea, the vile bodies of believers shall be made like to the glorious body of Christ. Phil. 3 : 21. What glory then will be communicated to their souls ! True, his essential glory is incommunicable ; but there is a glory which Christ will communicate to his people. When he comes to judge the world, he will come " to be glorified in his saints, and to be admired in all them that believe." 2 Thes. 1 : 10. Thus he seems to account 284 THE METHOD OF GRACE. (Ch. 14 his social glory which shall result from his saints, a great part of his own glory. As we have now fellowship with him in his sufferings, so we shall have fellowship or com- munion with him in his glory : when he shall appear, then shall we also appear with him in glory ; then the poorest believer shall be more glorious than Solomon in all his royalty. It was a pious saying of Luther, that he had rather be a Christian clown than a pagan emperor. The righteous is more excellent than his neighbor, though he live next door to a graceless nobleman. But it does not yet appear what they shall be. The day will come, for the Lord hath spoken it, when they shall shine forth as the sun in the kingdom of their Father. 5. How hath the devil blindfolded and deluded them thai are affrighted off from Christ by the fears of being dishon- ored by him? Many persons have half a mind to religion, but when they consider the generality of its professors as persons of the lowest rank in the world, and that re- proaches and sufferings attend that way, they shrink back as. men ashamed, and as Salvian says, they choose rather to remain wicked than to be esteemed vile. But to them that believe, Christ is precious an honor, as the word might be rendered. 1 Peter, 2 : 7. Till God open men's eyes, they will put evil for good, and good for evil. But O, dear-bought honors, for which men stake their souls and everlasting happiness ! Paul was not of your mind : in birth he was a Hebrew of the Hebrews ; in dignity and esteem a Pharisee ; in moral accomplishments touch ing the law blameless ; yet all this he trampled undei his feet, counting all but dross in comparison of Jesus Christ. Moses had more honor to lay down for Christ than you, yet it was no temptation to him to conceal or deny the faith of Christ. Noble Galeacius would not ne withheld from Christ by the splendor and glory of Italy ; butO, how does the glory of this world Dazzle and blind the eyes of many ! " How can ye believe who receive Ch 14.) CHRIST, THE LORD OF GLORY. 285 honor one of another?" John, 5 : 44. Saints and sinners are, on this account, wonders one to the other. It is the wonder of the world to see Christians glorying in re- proaches ; they wonder that the saints run not with them into the same excess of riot ; and it is a wonder to believers how such poor toys and empty titles should keep the world from Jesus Christ and their everlasting happiness in him. 6. If Christ be the Lord of glory, how careful should all be who profess him, that they do not dishonor him whose name is called upon l>y them. Christ is a glory to you, be not you a shame and dishonor to him. The more glorious Christ is, the more circumspect and watchful ye had need to be. How lovely would Jesus Christ appear to the world, if the lives of christians adorned the doc- trine of God their Savior in all things ! Remember, you represent the Lord of glory to the world; it is not your honor only, but the honor of Christ which is involved and concerned in your actions. O let not the carelessness or scandal of your life make Jesus Christ ashamed to be called your Lord. When Israel had grievously revolted from God, he commanded Moses, " Arise, get thee down quickly from hence, for thy people, which thou hast brought forth out of Egypt, have corrupted themselves," Deut. 9 : 12, as if the Lord were ashamed to own them for his people any longer. It was a cutting question, apt to startle the consciences of loose professors, " Do not they blaspheme that worthy name by which ye are call- ed V James, 2 : 7. Your duty is to adorn the Gospel by your conversation, Titus, 2 : 10; the words signify to deck or adorn the Gospel, to make it neat and lovely to the eyes of beholders. When there is a beautiful har- mony and lovely proportion betwixt Christ's doctrine and our practice, as there is in the works of creation, in which the comeliness and elegance of the world much consists, then do we walk suitably to the Lord of glory. 28G THE METHOD OF GRACE. ^Ch, 14 7. What delight should christians take in their daily converse with Jesus Christ in the way of duty. Your in- terviews in prayer, hearing and meditation are with the Lord of glory. The greatest peers in the kingdom count it more honor to be in the presence of a king, barehead- ed, or upon the knee at court, than to have thousands standing bare to them in the country. When you are call- ed to the duties of communion with Christ, you are called to the greatest honor and dignified with the noblest pri- vilege creatures are capable of in this world. Had you but a sense of the honor God puts upon you by this means, you would not need so much pressing and striv- ing to bring a dead and backward heart into the special presence of Jesus Christ. When he saith, Seek ye my face, your hearts would echo to his call, Thy face, Lord, will we seek. But, alas ! the glory of Christ is much hid and veiled by ignorance and unbelief from the eyes of his own people ; it is but seldom the best of saints by the eye of faith do see the King in his glory. 8. If Christ be s"o glorious, how should believers long to be with him, and behold him in his glory above. Most men need patience to die, a believer should need patience to live. Paul thought it well worth enduring the pangs of death to get a sight of Jesus Christ in his glory. Phil. 1 : 23. " The Lord direct your hearts into the love of God, and into the patient waiting for Christ," says the apostle, 2 Thess. 3 : 5, intimating that the saints have great need of patience to enable them to endure separa- tion from Christ so long in this world. " The Spirit and the bride say, Come ; and let him that heareth say, Come ; and let him that is athirst come : even so, com, Lord Jesus." Jessed be God for Jesus Christ, the Lord of glory. Ch. 15. > THE CONSOLATION OP ISRAEL. 287 CHAPTER XV. SIXTH AND LAST TITLE OF CHRIST " THE CONSOLATION OF ISRAEL." Waiting for the Consolation of Israel. Luke, 2 : 25 . Several glorious titles of Christ have been consideied, out of each of which much comfort flows to believers. It is comfortable to a wounded soul to regard him as a phy- sician ; comfortable to a condemned and unworthy soul to look upon him under the idea of mercy. The loveli- ness, the desirableness and the glory of Christ are all so many springs of consolation. But now I am to show from this scripture that the saints have not only much conso- lation from Christ, but that Christ himself is the Consola- tion of believers. In the context you have an account of Simeon's pro- phecy concerning Christ, and in the text a description of the person and character of Simeon himself. His life was heavenly and holy he was a just and devout man; and the principle from which his righteousness and holiness flowed was his faith in Christ " He waited for the Con- solation of Israel." That the Consolation of Israel is a phrase descriptive of Jesus Christ is beyond all doubt, if you consult verse 26, where Simeon is satisfied by receiving Christ into his arms, the Consolation for which he had so long waited. And that waiting for Christ is a phrase describing the believers of the times which preceded the incarnation of Christ is past doubt. They all waited for that blessed day; but it was Simeon's lot to fall just upon that happy point of time wherein the prophecies and promises of his incarnation were fulfilled. Simeon and others that waited with him were sensible that the time of the promise was 288 THE METHOD OF GRACE. (Ch. 15*. come, which could not but raise a general expectation of him. But Simeon's faith was confirmed by a particular revelation, verse 26, that he should see Christ before he saw death ; which could not but greatly raise his ex- pectation to look out for him, whose coming would be the greatest consolation to the whole Israel of God. The Spirit is frequently called in Scripture 5r* g **Ac, the Comforter ; but Christ in this place is called comfort, or consolation itself. The reason of both is given : " He shall receive of mine and shall show it unto you." John, 16 ; 14. Here Christ is said to be the consolation, arid the Spirit the applier of it to the people of God. This consolation is here expressed with a singular emphasis, the consolation intimating that there is nothing of consolation in any thing besides him that all other comforts compared with this are not worth naming; and as it is emphatically expressed, so it is also limited within the compass of God's Israel, that is, true believers, styled the Israel of God, whether Jews or Gentiles. Gal. 6 : 16. Hence the doctrine is, Jesus Christ is the only Consolation -ofbelievets, and of none "besides them. So speaks the apostle : " For we are the circumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." Phil. 3 : 3. Those that worship God in the Spirit are sincere believ- ers ; to such sincere believers Christ is consolation, " our rejoicing is in Christ Jesus." And they have no consola- tion in any thing beside him ; nothing in the world can give them comfort without Christ : " We have no confi- dence in the flesh." The Gospel is glad tidings of great joy ; but that which makes it to be so is Jesus Christ, whom it reveals to us. Four things here require attention : what is mqant by consolation ; that Christ, and he only, is consolation to Ch. 15) THE CONSOLATION OF ISRAEL. 289 believers ; that believers only have consolation in Christ ; and how it comes to pass that any believer should be de- jected, since Christ is consolation to all believers. I. THE NATURE OP CONSOLATION, which is nothing else but the cheerfulness of a man's spirit, whereby he is up- held and fortified against all evils felt or feared. Conso- lation is to the soul what health is to the body after wast- ing sickness, or the reviving spring to the earth after a long and hard winter. Natural comfort is the refreshment of our spirits by the good creatures of God, " Filling our hearts with food and gladness." Acts, 14 : 17. Sinful comfort is the satis- faction and pleasure men take in the fulfilling of their lusts by the abuse of the creatures of God. " Ye have lived in pleasure upon earth," James, 5:5; that is, your life hath been a life of sensuality and sin. But spiritual comfort is the peace and joy gracious souls have in Christ by the exercise of faith, hope, and other graces, Rom. 5:2; and this only deserves the name of true, solid consolation : to which four things are requisite : 1. That the matter thereof be some spiritual, eminent and durable good ; else our consolation in it will be but as the crackling of thorns under a pot, a sudden blaze, quickly extinct. Christ only gives solid, durable consola- tion ; the righteousness of Christ, the pardon of sin, the favor of God, the hope of glory, are the substantial ma- terials of a believer's consolation. Rom. 5:2; Matt. 9:2; Psalm 4 : 6, 7 ; 2 Pet. 1 : 8. 2. Interest in these comfortable things is requisite to our consolation by them : " My spirit hath rejoiced in God my Savior." Luke, 1 : 47. It is no consolation to him that is hungry to see a feast, to him that is poor to see a treasure, if the one may not taste or the other partake thereof. 3. Knowledge and evidence of interest is in some de- gree requisite to actual consolation, though without it a kethod of Grace. \ 3 #90 THE METHOD OF GRACE. (Ch. 15 man may be in the state of consolation ; for that which appears not, is, in point of actual comfort, as if it were not, 4; In order to this the work of the Spirit upon our hearts is requisite, both to give and make clear our in- terest in Christ and the promises ; and in both these ways lie is the Comforter: the fruit of the Spirit is joy. Gf> latians, 5 : 22. II. CHRIST, AND HE ONLY, is MATTER OF CONSOLATION TO BELIEVERS. 1. Jesus Christ brings whatsoever is precious to the souls of believers. Is pardon desired by a person condemned] this Christ brings to all believers : " And this is his name whereby he shall be called, the Lord our righteousness." Jer. 23:6. This cannot but give strong consolation; righteousness is the foundation of peace and joy in the Holy Ghost. Rom. 14 : 17. " The work of righteousness shall be peace; and the effect of righteousness, quietness and assurance for ever." Isa. 32 : 17. Come to a dejected soul laboring under the burden of guilt, and say, Cheer up, I bring you good tidings, such an estate has fallen to you, or such a trouble is ended : alas ! this will not reach the heart. If you can bring me, says he, good news from heaven that my sins are forgiven and God is reconciled, how soon should I be comforted ! And therefore, as one well observes, this was the usual receipt with which Christ cured the souls of men and women when he was here on earth; Son, daughter, "be of good cheer, 'thy sins are forgiven thee." And indeed it is as easy to separate light and warmth from the beams of the sun, as cheerfulness and comfort from the voice of pardon. Are the hopes and expectations of heaven and glory cheering] Yes, nothing is if this be not. We " rejoice in hope of the glory of God." Rom. 5 : 2. Christ brings to the souls of men all the solid grounds and foundations up- on which they build their expectations of glory : " Christ in you, the hope of glory." Col. 1 : 27. Name any thing Ch. 15.) THE CONSOLATION OF ISRAEL. 29] else that is solid matter of comfort to the souls of men, and the grounds thereof will be found in Christ, and in none but Christ. 2. Jesiis Christ removes from believers whatever is un- comfortable ; therein relieving them against all their af- fliction and sorrow. Is sin a burden and trouble to oe- lievers ] Christ, and none but Christ, removes that bur- den. " O wretched man that I am ! who shall deliver me from the body of this death ? I thank God through Jesus Christ our Lord." Rom. 7 : 24, 25. The satisfaction of his blood, Eph. 5:2; the sanctification of his Spirit, 1 John, 5:6; his perfect deliverance of his people from the very being of sin at last. Eph. 5 : 26, 27. This re- lieves at present and removes finally the matter and ground of all their troubles and sorrows for sin. Do the temptations of Satan burden believers ] Temp- tation is an enemy under the walls ; it greatly endangers and therefore cannot but greatly afflict the souls of be- lievers, but Christ brings the only relief against temp- tations. The intercession of Christ is a singular relief at present : " But I have prayed for thee, that thy faith fail not." Luke, 22 : 32. And the promises of Christ are a full relief for the future : " The God of peace shall bruise Satan under your feet shortly." Rom. 16 : 20. Is spiritual desertion and the hiding of God's face the ground of affliction and distress to believers 1 " Thou didst hide thy face, and I was troubled." Psalm 30 : 7. Christ brings to believers substantial consolation against the troubles of desertion. He himself was deserted of God for a time, that they might not be deserted for ever. In him also the promises are made to believers, that not- withstanding God may desert them for a time, yet the union between him and them shall never be dissolved. Heb. 13:5; Jer. 32 : 40. Though he forsake them for a moment in respect to the manifestation of his favor, yet he will return again and comfort them. Isa. 54 : 7. Though 292 THE METHOD OF GRACE. (Ch. 15. Satan pull hard, yet he will never be able to pluck them out of his Father's hand. John, 10 : 28. O what relief is this ! what consolation is Christ to a deserted believer 1 Are outward afflictions the ground of dejection and trou- ble ? How do our hearts fail and our spirits sink under the many smarting rods of God upon us ! But our relief and consolation under them all is in Christ Jesus ; for the ^cd that afflicts us is in the hand of Christ that loveth us. " As many as I love I rebuke and chasten." Rev. 3 : 19. His design in affliction is our profit. Heb. 12 : 10. That design of his for our good shall certainly be accomplished ; Rom. 8 : 28 ; and after that no more afflictions for ever. " God shall wipe away all tears from their eyes." Rev 21:3. Thus two things are most evident: 1. Nothing can comfort the soul without Christ. He is the soul that animates all comforts ; they would be dead without him. Temporal enjoyments, riches, honors, health, relations yield not a drop of true comfort without Christ. Spiritual enjoyments, ministers, ordinances, promises are fountains sealed and springs shut up till Christ open them ; a man may go comfortless in the midst of them all 2. No trou- bles or afflictions can deject the soul that Christ comforts. " As sorrowful, yet alway rejoicing." 2 Cor. 6 : 10. A believer may walk with a heart full of comfort amidst all the troubles of the world. Christ makes darkness and troubles to be light round about his people. So that the conclusion stands firm, that Christ, and Christ only, is the consolation of believers. III. I am to show you that BELIEVERS, AND NONE BUT BELIEVERS, can have consolation in Christ; which will convincingly appear from the consideration of those things which we laid down before as the requisites to all true ipirittial consolation. For, 1. No unbeliever has the materials out of which spirit- ual comfort springs, which must be some solid, spiritual and eternal good, as Christ and the covenant are. What Ch. 15.) THE CONSOLATION OF ISRAEL. 293 do unregenerate men rejoice in but " a thing of nought V Amos, 6 : 13. See how their mirth is described in Job, 21:12: " They take their timbrel and harp, and rejoice at the sound of the organ." He does not say, they take the Bible, turn to the promises, and rejoice in Christ and the covenant : it is not the melody of a good conscience, the joy of the Holy Ghost : no, no, chey have no acquaint- " ance with such music as that ; but the rejoicing of be- lievers is in those things, 2 Cor. 1 : 12, and this is well- built consolation, which reaches the heart. 2. Interest in Christ and the promises is requisite to all spiritual consolation ; but no unbeliever has any title or interest in Christ and the promises, and so they cannot support him. It is not another man's Savior but my own that must justify, save and comfort my soul. 3. Evidence of a man's peace with God is necessary to his actual consolation, which no unbeliever can possibly have ; he has neither grace within him to make him the subject of any special promise, nor any witness or seal of the Spirit to confirm his interest in Christ, for he never seals but where he first sanctifies. IV. One inquiry remains to be satisfied : SEEING JESUS CHRIST is CONSOLATION TO BELIEVERS, HOW is IT THAT so MANY BELIEVERS SHOULD WALK SO DEJECTEDLY AS THEY DO, WITHOUT ANY SPIRITUAL CONSOLATION ] 1. This need not be wondered at if we consider that the consolations of Christ are of two kinds : those pre- pared and reserved for the believer, and those in present possession. Every believer has the root and seed of com- fort planted and sown for him : " Light is sown for the righteous, and gladness for the upright in heart." Psalm 97 : 11. They have Christ and the promises, which are the seeds of consolation, and will bring forth joy at last, though at present they have no actual consolation ; the seed of all joy is sown, and in due time they shall reap the full ripe fruit. 294 THE METHOD OF GRACE. (Ch. 15 2. It must be remembered that interest, and evidence are distinct blessings : every believer has interest in Christ ; but every believer has not the evidence of it. " Who is among you that feareth the Lord, that obeyeth the voice of his servant ; that walketh in darkness, and hath no light V Isaiah, 50 : 10. Every child of God is not of suffi- cient age to know his Father, or take comfort in that blessed inheritance whereunto he is begotten again. 1 Peter, 1 : 3, 4. 3. All believers do not walk with like strictness and ex- act holiness : all do not exercise faith in a like degree. Among Christians some are strong in grace, rich in faith, strict in obedience, tender of sin to an eminent degree ; these usually have much consolation : but others are weak in grace, poor in faith, comparatively careless of their hearts and ways, frequently grieving the good Spirit of God, and wounding their own consciences (the vessel into which spiritual consolation is poured ;) and these are usually denied the joy and comfort with which others abound. 4. The consolations of Christ are dispensed by the Spi- rit, who is the Comforter and giveth to every man in such proportions and at such seasons as pleaseth him : whence it comes to pass that he that is rich in comfort to-day may be poor to-morrow ; and, on the contrary, the heart that is quite full of sorrow one hour, is filled with peace and joy in believing in the next. Things that are necessary to the being of a Christian are fixed and stable ; but things belonging only to the consolation of a chris- tian come and go, according to the good pleasure and ap- pointment of the Spirit. INFERENCE 1. The state of unbelievers is a most sad and uncomfortable state, having no interest in Christ, the consolation of Israel. It is true, they may live in pleasure upon earth ; joy may display its colors in their faces ; but for all this there is not the least drop of true consolation Ch. 15.) THE CONSOLATION OF ISRAEL. 295 in any of their hearts. They have some comfort in the world, but none in Christ : the little they gather from the world now is all their portion of joy. " Ye have re- ceived your consolation." Luke, 6 : 24. And as this is all they have, so they shall enjoy it but a little while, Job. 21 : 13, 17, and while they do enjoy it, it is mixed with many pangs of conscience. " Even in laughter the heart is sorrowful, and the end of that mirth is heaviness." Prov. 14 : 13. Whatever consolation any unbeliever speaks of besides this, is delusive : for when the day of his distress cometh, and the terrors of conscience shall awake him out of his pleasant dreams, all his sensual joys will vanish, and the doors of true consolation will be shut against him. Let him then go to Jesus Christ and say, " Lord Jesus, thy name is consolation : my heart is ready to burst within me ; hast thou no consolation for me ? O Lord, for one drop of spiritual comfort now." But alas, there will be none, no, not in Christ himself, foi any unbeliever. It is children's bread, the saints' privi lege ; comfort and grace are undivided. Let him return into himself, search his own conscience for comfort, and say, " O conscience ! thou art more than a thousand wit- nesses, and thousands have been comforted by thee ; where thou speakest comfort none can speak trouble; hast thou no consolation for me in my deepest distress ]" Alas, no ; if God condemn thee, wherewithal shall I com- fort thee ] I can speak neither more nor less than the Scriptures put into my mouth, and I find not one word in all the book of God warranting me to be thy comforter. Believe it as an undoubted truth, that the state of unbe- lievers, even at the best, is a sad and dismal state. 2. Let all believers draw their comfort from Christ, who is the consolation of his people. We rejoice, says the apostle, in Christ Jesus, and have no confidence in the liesh. That is the true temper of a believing soul : take need that you live not partly upon Christ* and partly 296 THE METHOD OF GRACE. (Ch. 15 upon the creature for your comfort ; and beware that you forsake not Christ, the fountain of living waters, and hew out cisterns for yourselves which can hold no water. Jer. 2 : 13. If you make any creature the fountain of your comfort, assuredly God will dry up that spring. If your souls draw their comfort from any creature, you know they must outlive that creature, and what then will you do for comfort ] Besides, as your comforts are so are you. The food of every creature is suitable to its nature. Sen- sual men feed upon sensual things, spiritual men upon spiritual things ; as your food is so are you. If carnal comforts can content thy heart, it must then be a very carnal heart. Yea, and let Christians themselves take heed that they draw not their consolations from them selves instead of Christ. Your graces and duties are ex- cellent means, but not the foundation of your comfort they are useful buckets to draw with, but not the well itself in which the springs of consolation rise. If you put your duties in the room of Christ, Christ will put youi comforts out of the reach of your duties. 3. If Christ be the consolation of believers, what a joy- ful life should all believers live in the world ! Certainly, if the fault be not your own, you may live the happiest lives. If you would not be a discomfort to Christ, he would be a comfort to you every day, and in every con- dition, to the end of your lives. Your condition abounds with all the helps and advantages of consolation. You have the command of Christ to warrant your comforts. Phil. 4 : 4. You have the Spirit of Christ for a spring ot comfort ; you have the Scriptures of Christ for the rules of comfort ; you have the duties of religion for the means of comfort. Why is it then that you go comfortless ? If your afflictions are many in the world, your encourage- ments are more in Christ. Your troubles in the world have been turned into joy, but your comforts in Christ can never bo turned into trouble. Why should troubles Ch. 16.) THE FORGIVENESS OF SINS. 297 obstruct your comfort, when the blessing of Christ upon your troubles makes them subservient to promote your happiness ] Rom. 8 : 28. Shake off despondency then and live up to the principles of religion. Your dejected life is uncomfortable to yourselves, and of little use to others. 4. If Christ be the consolation of believers, let all that desire comfort embrace Jesus Christ and get union with him. The same hour you shall be in Christ you shall also be at the fountain-head of all consolation : thy soul shall be then a pardoned soul, and a pardoned soul has all reason to be a joyful soul. In that day thy con- science shall be sprinkled with the blood of Christ ; and a sprinkled conscience has all reason to be a comforting conscience. In that day you become the children of your Father in heaven, and he that has a Father in heaven has all reason to be the most joyful man upon earth. In that day you are delivered from the sting of death ; and he that is delivered from the sting of death has the best reason to be happy in life. O come to Christ ! till you come to him no true comfort can come to you. CHAPTER XVI. FIRST BENEFIT PURCHASED BY CHRIST THE FORGIVE NESS OF SINS. In whom we have redemption through Ids blood, the for- giveness of sins, according to the riches of his g?'acc. Eph. 1 : 7. Six great motives have been presented from the titles of Christ to draw the hearts of sinners to him ; more are now to be offered from the benefits purchased for believ- 13*" 298 THE METHOD OF GRACE. (Ch. 16 ers by Christ, by all means to win the hearts of men to him. To this end I shall, in the first place, open that glorious privilege of gospel-remission freely and fully conferred upon all that come to Christ by faith, " in whom we have redemption through his blood." 1. In these words we have a singular benefit or choice mercy bestowed, viz. redemption, or the remission of sins : this is a privilege of the first rank, none more desirable mong all the benefits that come by Christ. And therefore, 2. We have the price of this mercy, even the blood of Christ, " in whom we have redemption, through his blood." Precious things are of great price ; the blood of Christ is the meritorious cause of remission. 3. We have here also the impulsive cause, moving God to grant pardon to sinners, and that is said to be " the riches of his grace ;" where, by the way, you see that the freeness of the grace of God and the fulness of the sa- tisfaction of Christ meet together without the least jar in the remission of sin, contrary to the vain cavil of the Socinian adversaries, " In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." 4. We have the subjects of this blessed privilege, namely, believers, in whose name he here speaks ; " we have redemption;" that is, the saints and faithful in Christ Jesus, ver. 1 ; we whom God hath chosen in Christ before the foundation of the world, and predes- tinated unto the adoption of children, ver. 4, 5; we that are made accepted in the Beloved, ver. 6. Such, and such only have redemption through his blood. Hence, All believers, and none but believers, receive the remission of their sins through the riches of grace, by the blood of Jesus Christ. In the illustration of this point we shall show that all who are in Christ are in a pardoned state ; that their par- Ch.16.) THE FORGIVENESS OF SINS. 299 don is the purchase of the blood of Christ ; and that the riches of grace are manifested in remission. I. ALL WHO ARE IN CHRIST ARE IN A PARDONED STATE. And here I will first show what pardon or remission of sin is, and then that this is the privilege of none but believers. 1. Remission of sin is the gracious act of God, in and through Christ, discharging a believing sinner from all the guilt and punishment of his sin, both temporal and eternal. It is the act of God. None can forgive sins but God only. Mark, 2 : 7. Against him only, that is, principally and especially, the offence is committed. Psalm 51 : 4. To his judgment guilt binds over the soul ; and who can remit the debt but the creditor 1 Mat. 6 : 12. It is an act of God discharging the sinner. God's loos- ing one that stood bound, the cancelling of his obliga- tion is therefore called remission or releasing in the text ; the blotting out of our iniquities, or the removing of our. sins from us, as it is called in other scriptures. See Psalm 103 : 12 ; Micah, 7 : 18, 19. It is a gracious act of God, the effect of pure grace done for his ow.n name's sake. Isa. 43 : 25. Discharg- ing us without any satisfaction at all by us ; there is much grace in this. Providing a surety for us every way able io pay our debt ; there is still more grace in that. It is the gracious act of God in and through Christ. The satisfaction of Christ is the procuring cause of our remission, and so God declares himself just in the re- mission of our sin. Rom. 3 : 25. "Gracious is the Lord, and righteous. Psalm 116 : 5. Justice and mercy meet here and embrace each other, " in w^hom we have re- demption ;" no other price could purchase this privilege, not rivers of oil or of human blood. Micah, 6 : 6, 7. And this gracious act of God discharges the pardoned soul both from guilt and punishment. Acts, 13 : 38, 39 2. That this remission of sin is the -privilege of he- 300 THE METHOD OF GRACI., CCh- 16 licvers is most apparent, for all the causes of remission are in union to procure it for them ; the love of God. which is the impulsive cause of pardon ; the blood of Christ, which is the meritorious cause of pardon ; and saving faith, which is the instrumental cause of pardon, all co-operate for their remission, as is plain in the text. Besides, all the promises of pardon are made to them. Jer. 31 : 34 ; Micah, 7 : 19. And lastly, all the signs of pardon are found in them, and in them only, that lovo God, Luke, 7 : 47 ; such as mercy to others, Mat. 6 : 14 ; a blessed peace in the conscience. Rom. 5 : 1.. It is a truth, beyond controversy, that all that are in Christ are in a pardoned state. II. The pardon of believers is THE PURCHASE OF THE BLOOD OF CHRIST. Nothing but the blood of Christ is equivalent to the remission of sin, for this blood was in- nocent, the blood of a Lamb without spot, 1 Peter, 1 : 19 ; this blood was precious blood, of infinite worth and value, the blood of God. Acts, 20 : 28. It was prepared for this very purpose, Heb. 10 : 5 ; prepared by God's eternal appointment ; by Christ's miraculous production through the operation of the Spirit; by his voluntary sanctification of himself to this very use and purpose. The blood of Jesus is not only innocent, precious, and prepared, but it is blood actually shed and sacrific- ed to the justice of God for the expiation of guilt and procurement of our discharge. Isaiah, 53 : 5. The justice of God could put in no exception against the blood of Christ ; it is unexceptionable, being untainted by sin, and dignified above all estimation by the person whose blood it was. Justice required no less, and could demand no more ; and this is the price at which our par don is purchased, and without which no sin could be pardoned; for "without shedding of blond there is no remission." Heb. 9 : 22-. III. God has manifested THE RICHES OF HIS GRACE in the? Ch. 16.) THE FORGIVENESS OF SINS. 301 remission of our sins. So says the apostle, " Where sin abounded, grace did much more abound." Rom. 5 : 20. " The grace of our Lord was exceeding abundant," 1 Tim. 1 : 14 ; which will appear, if we bring our thoughts to the matter, in several particulars. 1. From the nature of the mercy, which is the richest of all mercies, except Christ the purchaser of it. No mercy sweeter than a pardon to a condemned sinner ; no pardon like God's pardon to a man condemned at his bar ; all the goodness of God is made to pass before our eyes in his pardoning. acts of grace. Exod. 33 : 19. 2. The very riches of grace must be in the pardon of sin, if we consider the method in which pardons are dis- pensed, which is, as the text speaks, " through his blood." Herein God commends his love to us. Rom. 5 : 8. He commends it more than if he had pardoned sin without such a sacrifice ; for then he had only displayed his mercy, but not caused mercy and justice to meet and triumph together. 3. The riches of his grace shine forth in the peculiarity of the mercy. Remission is no common favor ; it is never extended to the fallen angels, nor to the greater part of the children of men, but only to a little flock, a small remnant of mankind. Luke, 12 : 32 ; John, 17:9. 4. The riches of grace are manifested in remission, if we consider the subjects of this privilege, who are not only equally plunged into sin and misery with others by nature, Eph. 2:3: but many of them, in sins after con- version, have been guilty of a deeper-dyed abomination than many unpardoned ones. " To me," saith Paul, *' who was before a blasphemer and a persecutor, and in- jurious ; but I obtained mercy." 1 Tim. 1 : 13. "And such were some of you, but ye are washed." 1 Cor. 6 : 11. Yes, God singles out the most base, despised, poor and contemptible ones among men to be the subjects of this glorious privilege. 1 Cor. 1 : 26. 302 THE METHOD OF (JRACE. <,Ch. 16. 5. Still more of the riches of grace appear if we view the extent of this act of grace. O how innumerable are our transgressions ! " Who can understand his errors ?" Psalm 19 : 12. Yet the blood of Christ cleanses us from all sin. 1 John, 1 : 7. Small and great sins, open and se cret sins, old and new sins, all pardoned without excep- tion. O the riches of grace ! O the unsearchable good- ness of God ! " With the Lord there is mercy ; and with him there is plenteous redemption ; and he shall redeem Israel from all his iniquities." Psalm 130 : 7, 8. 6. The riches of grace shine forth in the perpetuity of remission. As grace pardons all sins without exception, so the pardons it bestows are without revocation. The pardoned soul shall " never come into condemnation." John, 5 : 24. " As far as the east is from the west, so far hath he removed our transgressions from us.'* Psalm 103 : 12. The east and west are the two opposite points of heaven which can never come together ; neither shall the pardoned soul and its sins ever meet any more. Thou hast cast, says Hezekiah, all my sins behind thy back. The penitent believer sets his sins before his face, but the merciful God casts them all behind his back, never to behold them more, so as to charge them upon his par- doned people. Thus you see what the pardon of sin is, vhat the price that purchaseth pardon is, and what riches of grace God manifests in the remission of a believer's sins ; which were the things to be explained. INFERENCE 1. If it be so that all believers, and none but believers, receive the remission of their sins through the riches of grace by the blood of Christ, what a happy condition are believers in ! Those that never felt the load of sin may make light of pardon ; but so cannot you who have been in the deeps of trouble and fear about it ; those that have been upon the rack of a condemning con- science, as David, Heman, and many of the saints have oeen, can never sufficiently value a pardon. (i Blessed is Ch. 16.) THE FORGIVENESS OF SINS. 303 he whose transgression is forgiven, whose sin is covered ; blessed is the man unto whom the Lord imputeth not iniquity ;" or, as in the Hebrew, O the blessedness and felicities of the pardoned man ! Psalm 32 : 1,2. Remission cannot but appear the wonder of mercies, if we consider through what difficulties the grace cf God makes way for it to our souls ; what strong bars the love of God breaks asunder to open our way to this privilege ; for there can be no pardon without a Mediator ; no other Mediator but the Son of God. The Son of God cannot discharge our debts but by taking them upon himself as our surety, and making full payment by bearing the wralh of God for us ; and w r hen all this is done, there can be no actual pardon except the Spirit of grace open our blind eyes, break our hard hearts, and draw them to Christ in the way of believing. And as the mercy of remission comes to us through wonderful difficulties, so it is in it- self a complete and perfect mercy : God would not be at such vast expense of the riches of his grace ; Christ would not lay out the invaluable treasures of his precious blood to procure a cheap and common blessing for us. Rejoice then, ye pardoned souls ; God has done great things for you, for which you have cause to be glad. Hence it follows, 2. That interest in Christ by faith, brings the conscience of a believer into a state of peace. " Being justified by faith, we have peace with God." Rom. 5:1. I say not that every believer is presently brought into actual peace of conscience ; there may be many fears and much trou- ble even in a pardoned soul; but this is an undoubted truth, that faith brings the pardoned soul into the condi- tion and state where he may find perfect rest in his con- science with respect to the guilt and danger of sin. The blood of Christ sprinkles us from an evil, that is, an ac- cusing, condemning conscience. We are apt to fear that this or that special sin which has most terrified our con- 304 THE MET1IOJ) OF UltACE. (Ck. 16. science is not forgiven : but if there are riches enough . in the grace of God, and efficacy enough in the blood of Christ, the sins of believers, without limitation or excep- tion, are pardoned. If Christ remits no sin to any man but with respect to his blood, then all sins are pardoned, as well as any one sin ; oecause the dignity and worth of that blood is in- finite, and as much deserves pardon for all sins, as the particular pardon of any, even the least sin. Moreover, remission is an act of God's fatherly love in Christ ; and if it be so, certainly no sin of any believer can be exclud- ed from pardon ; for then the same soul would be in the favor of God so far as it is pardoned, and out of fa- vor with God so far as it is unpardoned, and all this at one and the same time ; which is a thing repugnant to itself and to the whole strain of the Gospel. What is the design and end of remission but the saving of the par- doned soul 1 But if any sin be excluded from pardon, the retaining of that sin must make void the pardon of all other sins ; and so the acts of God must cross and contradict each other, and the design and end of God miscarry and be lost ; which can never be. So then we conclude, faith brings the believing soul into a state of rest and peace. Hence, 3. No remission is to be expected by any soul without an interest- by faith in Jesus Christ. No Christ, no pardon ; no faith, no Christ. Yet how apt are many poor deluded souls to expect pardon in a way in which never any soul yet did or ever can meet it. Some look for pardon from the absolute mercy of God, without any regard to the blood of Christ : " we have sinned, but God is merciful !" Some expect remission of sin by virtue of their own du- ties : "I have sinned, but I will repent, restore, reform, and God will pardon !" Little do such men know how they therein diminish the evil of sin, undervalue the jus- tice of God, slight the blood of Christ, and cheat theii Ch. 16.) THE FORGIVENESS OF SINS. 306 own souls for ever. To expect pardon from absolute mercy, or from our own duties, is to knock at the wrong door, which God has shut up to all the world. Rom. 3 : 20. Whilst these two principles abide firm, that the price of pardon is only in the blood of Christ, and the benefit of pardon only by the application of his blood to us; this must remain a sure conclusion, that no remission is to be expected by any soul without an interest by faith in Jesus Christ. Repentance, restitution and reformation are excellent duties in their proper place, but they were never meant for saviors, or a satisfaction to God for sin 4. If the riches of grace be thus manifested in the par don of sin, How vile an abuse is it of the grace of God to take the more liberty to sin, because grace abounds in tlie pardon of it ! " Shall we continue 'in sin, that grace may abound] God forbid !" Rom. 6 : 1, 2. Will nothing else than the grace of God serve to make a cloke for sin ] O vile abuse of the most excellent thing in the whole world ! Did Christ shed his blood to expiate our guilt, and dare we make that a plea to extenuate our guilt] God forbid! If it be intolerable ingratitude among men to requite good with evil, sure that sin must want a name bad enough to express it, which puts the greatest dishonor upon God for the greatest mercy that ever was given to the world. " There is forgiveness with thee, that thou mayest be feared," Psalm 130 : 4, not that thou mayest be the more abused. Nay, let me say, the devils never sinned at this rate ; they cannot abuse the pardoning grace of God, because such grace was never offered them. And certainly, if the abuse of the common mer- cies of God, as meat and drink, by gluttony and drunk- enness, be a heinous sin, and highly provoking to God, the abuse of the riches of his grace, and the precious blood of his Son, must be out of measure sinful. 5. If this be so, as ever you expect pardon and mercy from 306 THE METHOD OF GRACE (Ch. 16 j come to Christ in the way of faith ; receive and em- brace him, now in the tenders of the Gospel. To enforce this exhortation, I beseech you, as in the oowels of Christ Jesus, and by all the regard and value you have for your souls, let the following considerations sink down in your hearts. That all christless persons are actually under the con- demnation of God. " He that believeth not is condemned already;" John, 3 : 18 : and it must be so, for every soul is concluded under the curse of the law till Christ make him free'. John, 8 : 36. Till we are in Christ we are dead by law ; and when we believe unto justification, then we pass from death to life. A blind mistaken con- science may possibly acquit you, but be assured, God con- demns you. Consider what a terrible thing it is to lie under the con- demnation of God. The most terrible things in nature cannot shadow forth the misery of such a state : put alJ sicknesses, poverty, reproaches, the torments invented by all tyrants into one scale, and the condemnation of God into the other, and they will be all found lighter than a feather. Condemnation is the sentence of the great and terrible God ; it is a sentence shutting you up to ever- lasting wrath ; it is a sentence never to be reversed but by application to Christ in season. O souls ! you cannot oear the wrath of God. You do not understand it if you think it tolerable. One drop of it upon your conscience now is enough to distract you in the m'dst of all the plea- sures and comforts of this world ; yet all that are out of Christ are sentenced to the fulness of God's wrath for ever. There is yet a possibility of escaping the wrath to come; a door of hope is opened to the worst of sinners ; a day of grace is offered to the children of men. Heb. 3 : 15. God declares himself unwilling that any should perish. 2 Pet. 3:9. O what a mercy is this ! Who that is on this side eternity fully understands the worth of it ? Ch. 10.) THE FORGIVENESS OF SINS. 307 The door of mercy will be shortly shut. Luke, 13 : 25. Grod has many ways to shut it : he sometimes shuts it by withdrawing the means of grace and removing the can- dlesticks ; a judgment at this time to be greatly feared. Sometimes he shuts it by withdrawing the Spirit from the means, whereby all ordinances lose their efficacy. 1 Cor. 3 : 7. But if he shut it not by removing the means of grace from you, certain it is it will be shortly shut by you.r removal from all the opportunities of salva- tion by death. When once the door of mercy is shut, you are gone be yond all the possibilities of pardon and salvation for ever- more. The night is then come, in which no man can work. John, 9 : 4. All the golden seasons you now en- joy will be irrecoverably gone out of your reach. Pardons are now daily granted to others. Some who were once as far from mercy as you now are, are read- ing their pardons with tears of joy. The world is full of instances of the riches of pardoning grace. O there- fore lift up your cries to heaven, give the Lord no rest, take no denial till he open the blind eye, break the stony heart, bow the stubborn will, effectually draw thy soul to Christ, and deliver thy pardon signed with his blood. 308 THE METHOD OF GRACE. (Cb I" CHAPTER XVII. A. SECOND BENEFIT PURCHASED BY CHRIST ACCEPTANCE WITH GOD. To the praise of the glory of his grace, wherein he hath made us accepted in the Beloved. Eph. 1:6. In our last discourse we showed the blessed privilege of remission of sin, from the verse following our text : in this verse lies another glorious privilege, namely, the acceptance believers have with God through Jesus Christ; both which comprise, as the two main branches, our jus- tification before God. In these words three things are observable. 1. The privilege itself, which is exceeding rich in its nature: "he hath made us accepted;" the word in the original means he hath ingratiated us, or brought us into the grace, favor and acceptance of God the Father ; en- deared us to him, so that we find grace in his sight. 2. The meritorious cause, procuring this benefit for us, declared in the words, " in the Beloved ;" which words refer to Christ, who is here emphatically styled " the Beloved," the great favorite of heaven, the delight of God, the prime object of his love : it is he who obtains this benefit for believers : he is accepted for his own sake, and we for his. 3. The ultimate end of conferring this benefit upon believers : " to the praise of the glory of his grace ;" or, to the end that his grace might be made glorious in praises. There are riches of grace in this act of God; and the work of believers, both in this world and in that to come, is to search and admire, acknowledge and mag- nify God for his abundant grace herein The dcctrine taught is, that Ch.17.) ACCEPTANCE WITH GOD. 309 Jesus Christ has procured special favor and acceptance with God for all ivho are in him. This point is plainly taught in Scripture, " But now in Christ Jesus, ye who sometimes were far off are made nigh by the blood of Christ." The original is a term oi endearedness : nothing is thus taken into the very bosom but what is very dear, precious and acceptable. Believ- ers are said to be made by Jesus Christ " kings and priests unto God and his Father," Rev. 1 : 5, 6, that is, dignified favorites, upon whom the special marks of honor are set by God. In illustrating this point three things must be doc trinally discussed : what the acceptance of our persons with God is ; how it appears that believers are so ac- cepted with God ; and how Christ the Beloved procures this benefit for believers. I. WHAT THE ACCEPTANCE OF OUR PERSONS WITH GOD is : to understand which it may be proper to remember that there is a two-fold acceptance of persons mentioned in Scripture. Accepting of persons is noted in Scripture as the sinful act of a corrupt man ; a thing which God abhors, being the corruption and abuse of the authority which men have in judgment ; overlooking the merit of the cause through respect to the quality of the person whose cause it is ; so that the cause does not commend the person, but the person the cause. This God every where brands in men as a vile perverting of judgment, and he utterly dis- claims it himself. " God accepteth no man's person." Gal. 2:6. " There is no respect of persons with God." Rom. 2: 11. There is also an accepting of persons, which is the gracious act of a merciful-God ; whereby he receives both the persons and duties of believers into special grace and favor, for Christ's sake ; and of this my text speaks. 310 THE METHOD OF GRACE. (Ch. 17. 1. This act of favor supposes a state of alienation and enmity : those only are accepted that were out of favor ; and indeed so stood the case with us. Ye were aliens and stmngers, " but now in Christ Jesus ye, who sometimes were afar off, are made nigh by the blood of Christ." Eph. 2 : 12, 13. So the apostle Peter, "Which in time past were not a people, but are now the people of God : which had not obtained mercy, but now have obtained mercy." 1 Pet. 2 : 10. The fall made a fearful breach between God and man. Sin, like a thick cloud, intercept- ed all the beams of divine favor from us. The satisfaction of Christ dissolves that cloud, " I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins." Isa. 44 : 22. This dark cloud thus dissolved, the face of God shines forth again with cheerful beams of favor and love upon all who by faith are interested in Jesus Christ. 2. It includes the removing of guilt from the persons of believers by the imputation of Christ's righteousness to them, " Being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand." -Rom. 5 : 1, 2. The face of God cannot shine upon the wicked ; the person must be first made righteous before he can be made accepted. 3. It includes the offering or tendering of our persons and duties to God by Jesus Christ. Believers indeed present themselves to God, Rom. 12 : 1 ; but Christ's presenting them makes their tender of themselves ac- ceptable to the Lord : "In the body of his flesh through death, to present you holy and unblameable and unre- provable, in his sight." Col. 1:22. Christ leads every believer as it were by the hand into the gracious presence of God, after this manner bespeaking acceptance for him : " Father, here is a poor soul that was born in sin, has lived in rebellion against thee all his days ; he has broken all thy laws and deserved all thy wrath ; yet he Ch. 17.) ACCEPTANCE WITH GOD. 311 is one of those which thou gavest me before the world was. I have atoned by my blood for all his sins ; I have opened his eyes to see the sinfulness and misery of his condition; broken his heart for his rebellion againsl ihee ; bowed his will in obedience to thy will ; united him to myself by faith as a living member of my body and now, Lord, since he is become mine by regeneration, let him be thine also by special acceptance ; let the same love with which thou lovest me embrace him also who is now become mine." II. I must show you HOW IT APPEARS that believers are thus ingratiated or brought into' the special favor ol God by Jesus Christ. And this will be evinced divers ways. 1. By the titles of love with which the Lord graceth and honoreth believers, who are sometimes called the household of God, Eph. 2 : 19 ; the friends of God, James, 2 : 23 ; the dear children of God, Eph. 5:1; the peculiar people of God, 1 Pet. 2 : 9 ; a crown of glory and a royal diadem in the hand of their God, Isa. 62 : 3 ; the objects of his pleasure, Psalm 147 : 11. O what terms of endear- ment does God use towards his people ! Does not all this show them to be in special favor with him ] 2. The gracious manner in which he treats them upon the throne of grace, to which he allows them to come with boldness. Heb. 4 : 16. This also shows them to be in the special favor of God ; he allows them to come to him in prayer, with the liberty, confidence and filial bold- ness of children to a father. " Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, cry- ing Abba, Father," Gal. 4 : 6, the familiar voice of a clear child : yea, which is a wonderful condescension of the great God to poor worms of the earth, he says, " Thus saith the Lord, the Holy One of Israel and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me,'* Isa. 45 : 11 ; an 312 THE METHOD OF GRACE. (Ch. It expi ession so full of grace and special favor to believers that it needs great caution in reading and understanding it : the meaning is, that God has as it were subjected the works of his hands to the prayers of his saints ; and it is as if he had said, If my glory and your necessity shall re- quire it, do but ask me in prayer, and whatever my Al mighty Power can do I will do it for you. However, let no favorite of heaven forget the infinite distance between himself and God. Abraham was a great favorite of hea- ven, and was called " the friend of God ;" yet see with what humility of spirit and reverential awe he addresses God, " Behold now I have taken upon me to speak unto the Lord, which am but dust and ashes. Gen. 18 : 27. 3. God's readiness to grant, as well as their liberty to ask, proves them the special favorites of God. The heart of God is so ready to grant the desires of believers that it is but to ask and have. Matt. 7 : 7. The door of grace is opened by the key of prayer. That is a favorite indeed to whom the king gives a blank to insert what request he will : " If ye abide in me, and my words abide in you, ye shall ask what ye will and it shall be done unto you." John, 15 : 7. O blessed liberty of the sons of God ! Da- vid did but say, " Lord, 1 pray thee, turn the counsel ot Ahithophel into foolishness," 2 Sam. 15 : 31, and it was done as soon as asked. Joshua did but say, " Thou sun stand still in Gibeon," and a miraculous stop was pre- sently put to its swift motion in the heavens ; nay, which is indeed wonderful, a prayer conceived in the heart and not yet uttered by the lips of believers is often anticipa- ted by the readiness of free grace : " And it shall come to pass that before they call I will answer, .and whilst they are yet speaking I will hear." Isa. 65 : 24. The prayers of others are rejected as an abomination* Prov. 15 : 8. God casts them back into their faces. Mai. 2 : 3. But free grace signs the petitions of the saints more readily than they are presented ; we have not the readiness to ask fc Ch.17.) ACCEPTANCE WITH GOD 313 that God has to give. It is true, the answer of a believer's prayers may be a long time hid from his knowledge ; but every prayer according to the will of God is presently granted in heaven, though for wise and holy ends be- lievers may be held in doubtful suspense about them on earth. 4. The free discoveries of the secrets of God's heart to believers show them to be his special favorites. Men open riot the counsels of their hearts to enemies or stran- gers, but to their most intimate friends. " The secret of the Lord is with them that fear him and he will show them his covenant." Psalm 25 : 14. When God was about to destroy Sodom he would do nothing in that work of judgment until he had acquainted Abraham his friend with his purpose therein. ' And the Lord said, Shall I hide from Abraham that thing which I do ]" Gen. 18 : 17. So when a king was to be elected for Israel, and the person whom God had chosen was yet unknown to the people, God as it were whispered the secret unto Samuel the day before. " Now the Lord had told Samuel in his ear a day before Saul came," according to the manner of princes with some special favorite. 1 Sam. 9 : 15. 5. The Lord's receiving every small thing that comes from them with grace and favor when he rejects the great- est things offered by others, certainly bespeaks believers the special favorites of God. There was but one good word in a whole sentence from Sarah, and that very word is noted and commended by God, 1 Pet. 3 : 6, "She called him Lord." There were but some small begin- nings or buddings of grace in young Abijah, and the Lord took special notice thereof. " Because in him there is found some good thing toward the Lord God of Israel in the house of Jeroboam." 1 Kings, 14 : 13. Let this be an encouragement to young people in whom there are found any breathing desires after Christ ; God will not Method of Grace. 1 4 314 THE METHOD OF GRACE. (Ch. 17 reject them if any sincerity be found in them ; a secret groan uttered to God in sincerity shall not be despised. Horn. 8 : 26. The very bent of a believer's will when he has no more to offer unto God is an acceptable present. 2 Cor. 8 : 11. The very purpose that lies secretly in the heart of a believer not yet executed is accepted with him : " Whereas it was in thine heart to build an house to my name, thou didst well that it was in thine heart." 1 Kings, 8 : 18. Thus small things offered to God by be- lievers find acceptance with him, while the greatest pre- sents, even solemn assemblies, sabbaths, and prayers from others are rejected : " They are a trouble unto me, I am weary to bear them." Isa. 1 : 14. Incense from Sheba, the sweet cane from a far country, are not acceptable, nor sacrifices sweet from other hands. Jer. 6 : 20. III. How CHRIST, THE BELOVED, PROCURES THIS BENE FIT FOR BELIEVERS. And this he does, 1. By the satisfaction of his blood: "When W T C were enemies, we were reconciled to God by the death of his Son." Rom. 5 : 10. No friendship without reconciliation, no reconciliation but by the blood of Christ : therefore the new and living way by which believers come unto God with acceptance is said to be consecrated for us through the veil of Christ's flesh ; and hence believers have boldness to enter into the holiest by the blood of Jesus. Heb. 10 : 19, 20. 2. The favor of God is procured for believers by their mystical union with Christ, whereby they are made "mem- bers of his body, of his flesh, and of his bones." Eph. 5 : 30. So that as Adam's posterity stood upon the -same terms that he their natural head did, so believers, Christ's mystical members, stand in the favor of God by the fa- vor which Christ their spiritual head has : " I in them, and thou in me, that they may be made perfect in one ; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me." John, 17 : 23. Ch.17.) ACCEPTANCE WITH GOD, 315 3. Believers are brought into favor with God &?/ Christ's bccotning their altar, upon which their persons and duties are all offered up to God.^ The altar sanctifies the gift; and this was typified by the legal rite mentioned, Luke, 1 : 9, 10. Christ is that golden altar from whence all the prayers of the saints ascend to the throne of God per- fumed with the odors and incense of his merits : " And another angel came and stood at the altar, having a golden censer ; and there was given unto him much incense that he should offer it, with the prayers of all saints, upon the gold- en altar which was before the throne ; and the smoke of the incense which came with the prayers of the saints ascended up before God out of the angel's hand." Rev. 8 : 3, 4. INFERENCE 1. If all believers be in favor with God, how great a mercy is it to have the prayers of such on our behalf! Would we have our desires succeed in heaven, let us seek the favor of God ourselves, and engage tht, prayers of his people, the favorites of heaven, for us One believer can do much, many can do more. When Daniel designed to get the knowledge of the secret hinted in the obscure dream of the king, which none but the God of heaven could make known, it is said, " Then Daniel went to his house and made the thing known un- to Hananiah, Mishael, and Azariah, his companions, that they would desire mercies of the God of heaven concern- ing this secret." Dan. 2 : 17, 18. The benefit of such assistance in prayer by the help of Christians is plainly intimated by Jesus Christ : " If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven." Matt. 18 ,19. God sometimes specially regards a num- ber of voices for the granting of some public mercy, be cause he delights in the harmony of many praying souls, and to gratify many in the answer of the same prayer. I know this usage is grown too formal among professors, but certainly it is a great advantage to be united with 316 THE METHOD OP GRACE. ( Ch. 17 those whose prayers prevail with God. Bernard, pre- scribing rules for effectual prayer, closes them with this wish, When thy heart is in this frame, remember me. 2. If believers are such favorites in heaven, in what a desperate condition are that cause and those persons against whom believers are daily engaged in prayers and cries to 7ieaven! Certainly Rome shall feel the force of the many mil- lions of prayers that are gone up to heaven from the saints for many generations ; the cries of the blood of the martyrs of Jesus, joined with the cries of thousands of believers, will bring down vengeance at last upon the man of sin. It is said, " The smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. And the angel took the cen ser and filled it with fire of the altar, and cast it into the earth ; and there were voices, and thunderings, and light- nings, and an earthquake. And the seven angels, which had the sevenj;rumpets, prepared themselves to sound." Rev. 8:4-6. The prayer of a single saint is sometimes followed with wonderful effects : "In my distress I called upon the LORD, and cried unto my God : he heard my voice out of his temple, and my cry came before him, even into his ears : then the earth shook and trembled ; the foundations also of the hills moved and were shaken, because he was wroth." Psalm 18 : 6, 7. What then can a thundering legion of praying souls do ! It was said of Luther that he could have of God what he would ; his enemies felt the weight of his prayers, and the church of God reaped the benefit. The queen of Scots professed she was more afraid of the prayers of John Knox than of an army of ten thousand men. These were mighty wrestlers with God, however vilified among their ene- mies. A time will come when God will hear the prayers cf his people, who are continually crying in his ears " How long 1 Lord, how long V Cfa 17.) ACCEPTANCE WITH GOD. 317 3. Let not believers be dejected at the contempt of men, so long as tliey stand in the favor of God. It is the lot of the best men to have the worst usage in the world : those of whom the world was not worthy were not thought worthy to live in the world. Heb. 11:38. Paul and his com panions were men of a choice spirit ; yet saith he, " Be- ing defamed, we entreat : we are made as the filth of the earth, and are the offscouring of all things unto this day." 1 Cor. 4 : 13. These are words signifying the most con- temptible and abhorred things among men. How are heaven and earth divided in their judgments and estima- tions of the saints ! Those whom men call filth and dirt, God calls a peculiar treasure, a crown of glory, a royal diadem. But trouble not thyself, believer, for the unjust censures of the blind world ; they speak evil of the things they know not : " He that is spiritual judgeth all things, yet he himself is judged of no man." 1 Cor. 2 : 15. You can discern the baseness of their spirit ; they want a fa- culty to see the excellence of your spirit : he that carries a dark lantern in the night can discern him that comes against him, and yet is not discerned by him. A courtier regards not a slight in the country, so long as he has the ear and favor of bis prince. 4. Never let believers fear the want of any good thing ne- cessary for them in this world. The favor of God is the fountain of all blessings, even of all that you need. He has promised that he will withhold no good thing from them that walk uprightly. Psalm 84: 11. He that is boun- tiful to his enemies will not withhold what is good from his friends. The favor of God will not only supply your needs, but protect your persons : " Thou wilt bless the righteous ; with favor wilt thou compass him as with a shield." Psalm 5 : 12. 5. Hence also it follows tliat tlie sins of believers are very displeasing to God. The unkindness of those whom he has received into his bosom, upon whom he has set 318 THE METHOD OP GRACE. ( Ch. 17 his special delight, who are more obliged to him than all the people of the earth beside, O this grieves the blessed God. What a melting expostulation was that which the Lord used with David: " I anointed thee king over Is- rael, and I delivered thee out of the hand of Saul; and I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Ju- dah ; and if that had been too little, I would, moreover, have given unto thee such and such things. Wherefore hast thou despised the commandment of the Lord V- 1 2 Sam. 12 : 7-9. But, reader, if thou be a reconciled per- son, and hast grieved him by any eminent transgression, how should it melt thy heart to hear the Lord thus expos- tulating with thee : " I delivered thee out of the hand of Satan ; I gave thee into the bosom of Christ; I have par doned thy millions of sins ; I have bestowed upon thee the riches of mercy ; my favor has made thee great : and as if all this were too little, I have prepared heaven for thee for which of all these favors dost thou thus re- quite me V 6. How precious should Jesus Christ be to believers, by whose blood they are ingratiated with God, and by whose intercession they are and shall be continued in his favor ! When the apostle mentions the believer's translation from the sad state of nature to the blessed state of grace, see what a title he bestows upon Jesus Christ, the purchaser of that privilege, calling him the " dear Son." Col. 1 : 13. Not oply dear to God, but exceeding dear to believers. Christ is the favorite in heaven, to him you owe all your preferment there. Take away Christ and you have no ground on which to stand in the favor of God. O then let Jesus Christ, the fountain of your honor, be also the object of your love and praise. 7. Estimate by this the condition of a deserted saint upon whom the favor of God is eclipsed. If the favor of God be better than life, the hiding of it must be more bitter than Ch. 17.) ACCEPTANCE WITH GOD. 319 death. Deserted saints have reason to take the first place among all the mourners in the world : the darkness be- fore conversion had indeed more danger, but this has more sorrow. Darkness after light is dismal darkness. Since therefore the case is so sad, let your care be the more ; grieve not the good Spirit of God ; you prepare for your own grief in so doing. 8. Let this persuade all men to accept Jesus Christ, as t/icy Jiope to be accepted with the Lord themselves. It is a fearful case for a man's person and duties to be rejected of God to cry and not be heard, and much more terri- ble to be denied audience in the great and terrible day. Yet, as sure as the Scriptures are the faithful sayings of God, this is no more than what every christless person must expect in that day. Matt. 7 : 22 ; Luke, 13 : 26. Trace the history of all times, even as early as Abel, and you shall find that none but believers ever found accept- ance with God ; all experience confirms this great truth, that " they that are in the flesh cannot please God." Reader, if this be thy condition, let me beg thee to pon- der the misery of it. Consider how sad it is to be rejected of God and for- saken by all creatures at once ; what a day of straits thy dying day is like to be, when heaven and earth shall cast thee out together ! Be assured, however thy vain hopes for the present may quiet thee, this must be thy case ; the door of mercy will be shut against thee ; no man cometh to the Father but by Christ. Sad was the case of Saul when he told Samuel, " the Philistines make war against me, and God is departed from me." 1 Sam. 28 : 15. The saints will have boldness in the day of judgment, 1 John. 4 : 17 ; but thou wilt be confounded. There is yet, bless- ed be the God of mercy, opportunity for reconciliation. 2 Cor. 5 : 19 ; Isa. 27 : 5. But this cannot be of long coji- tinuance. O therefore, by all the regard and love you have for the everlasting welfare of your own souls, come 320 THE METHOD OF GRACE. ( Ch. 10. to Christ; embrace him in the offers of the Gospel, that you may be " made accepted in the Beloved." CHAPTER XVIII. TRIED BENEFIT PURCHASED BY CHRIST THE LIBERTY OF BELIEVERS. If the Son therefore shall make you free, ye shall be fret indeed. John, 8 : 36. From the 30th verse of this chapter to my text yon have an account of the different effects which the words of Christ had upon the hearts of his hearers. Some be- lieved : these he encourages to continue in his word, giving them this assurance, " Ye shall know the truth, and the truth shall make you free." At this the unbe- lieving Jews take offence and commence a contention with him : " We be Abraham's seed, and were never in bondage to any man." We are of no slavish extraction ; the blood of Abraham runs in our veins. This scornful boast of the proud Jews Christ confutes, and discourses on a two-fold bondage one to men, another to sin : " Whosoever committeth sin is the servant of sin." He then tells them, " The servant abideth not in the house for ever, but the Son abideth ever:" wherein he inti- mates two great truths : 1, that the slaves of sin may for a time enjoy the external privileges of the house or church of God ; but it would not be long before the Master of the house would reject them. But, 2, if they were once the adopted children of God, then they should abide in the house for ever ; and this privilege is only to be had by their believing in and union with the Son of God, Ch. 18.) THE LIBERTY OF BELIEVERS. 321 Jesus Christ ; which brings us to the text, " If the Son therefore shall make you free, ye shall be free indeed.'* In which words we have A supposition : " If the Son therefore shall make you free." As if he should say, The womb of nature cast you forth into the world in a state of bondage : in that state you have lived all your days ; servants to sin, slaves to your lusts ; yet freedom is to be obtained ; and this free- dom it is the prerogative of the Son of God to bestow : " If the Son shall make you free." And also Christ's concession upon this supposition : " Ye shall be free indeed :" that is, you shall have a real, an excel- lent arid everlasting freedom : no mere fancy, as that which you now boast of is. If therefore you would be freemen indeed, believe in me. Hence learn that An interest in Christ sets the soul at liberty from the bondage to which it was subject in its natural state. Believers are the children of the new covenant, the denizens of Jerusalem which is above, which is free, and the mother of them all. Gal. 4 : 26. The glorious liberty, that which is spiritual and eternal, is the liberty of the children of God, Rom. 8:21; Christ, and none but Christ, delivers his people out of the hand of their enemies. Luke, 1 : 74. I must show what believers are not freed from by Jesus Christ in this world ; what that bondage is from which every believer is freed by Christ; Avhat kind of freedom it is which commences upon believing; and the excellence of spiritual freedom. I. WHAT BELIEVERS ARE NOT FREED FROM IN THIS WORLD. "We must' not think that our spiritual liberty by Christ presently brings us into an absolute liberty in all res- pects; for, 1. Christ does not free believers from obedience to the mo- ral law. It is true, we are no more under it as a covenant for our justification ; but we are and must still be under 14* 322 THE METHOD OF GRACE. (Ch. 18. it as a rule for our direction. The matter of the moral law is unchangeable, as the nature of good and evil is, and cannot be abolished except that distinction be destroyed. Matt. 5:17, 18. The precepts of the law are still urged under the Gospel: Eph. 6:2. It is therefore a vain dis- tinction,, invented by libertines, to say it binds us as crea- tures, not as christians ; or that it binds the unregenerate part, but not the regenerate. It is a sure truth, that they who are freed from its penalties are still under its pre- cepts. Though believers are no more under its curse, yet they are still under its government. The law sends us to Christ to be justified, and Christ sends us to the law to be regulated. Let the heart of every Christian join, therefore, with David in the holy wish, " Thou hast com- manded us to keep thy precepts diligently ; O that my ways were directed to keep thy statutes." Psalm 119:4,5 It is excellent when christians begin to obey the law from life which others obey for life : because they are justified, not that they may be justified. It is also excellent when duties are done in the strength and for the honor of Christ, which is evangelical ; and not in our own strength and for our own ends, which is servile obedience. Had Christ freed us from obedience, such a liberty had been to our loss. 2. Christ has not freed believers in this world from the temptations and assaults of Satan : even those that are freed from his dominion are not free from his molestation. It is said indeed, God shall shortly bruise Satan under your feet, Rom. 16 : 20; but in the meantime he has power to bruise and buffet us by his injections. 2 Cor. 12 : 7. He now bruises Christ's heel, Gen. 3 : 15 ; that is, bruises him in his tempted and afflicted members. Though he cannot kill them, yet he can and does afflict and terrify them by shooting his fiery darts of temptation among them Eph. 6 : 16. It is true, when the saints get safe into heaven there will be perfect freedom from all temp- Ch. 18.) THE LIBERTY OF BELIEVERS. 323 tation : a believer may then say, O thou enemy, tempta- tions are come to a perpetual end : I am now arrived where none of thy fiery darts can reach me. But this freedom is not yet. 3. Christ has not yet freed believers in this world from the motions of indwelling sin; these are continually acting and distressing the holiest men. Rom. 7:21, 23, 24. Cor- ruptions, like the Canaanites, are still left in the land to be thorns in our eyes and goads in our sides. Those that boast most of freedom from the motions of sin have most cause to suspect themselves still under its dominion. All Christ's freemen are troubled with the same complaint : who among them does not complain, as the apostle did, " O wretched man that I am ! who shall deliver me from the body of this death V Rom. 7 : 24. 4. Jesus Christ does not free believers in this world from inward troubles of soul on account of sin. God may let loose Satan and conscience too in the way of terrible accusations, which may greatly distress a believer, wofully eclipse the light of God's countenance, and break the peace of the soul. Job, Heman and David were all made free by Christ, yet each of them has left upon record his bitter complaint upon this account. Job, 7 : 19, 20; Ps, 88: 14-16; Psalm 38: 1-11. 5. Christ has not freed believers in this world from affliction, God in giving us our liberty does not abridge his own. Psalm 89 : 32. All the children of God are made free, yet what son is there whom the father chas- teneth not ] Heb. 12 : 7. Exemption from affliction is so far from being the mark of a free-man that the apostle makes it the mark of a slave. Bastards, not sons, want the discipline and blessing of the rod : to be free from affliction would be no benefit to believers, who receive so many benefits by it. 6. No believer is freed by Christ from death, though they are all freed from the sting of death. Rom. 8 : 10. 324 THE METHOD OF GRACE. C Ch. 18 The bodies of believers are under the same law of mor- tality as other men. Heb. 9 : 27. We must come to the grave as well as others, through the same agonies that other men do. Believers, indeed, are distinguished by mercy from others, but the distinguishing mercy lies not Jiore. Thus you see what believers are not freed from in this world. If you shall now say, What advantage then hath a believer, or what profit is there in regenera- tion ? I answer that, II. BELIEVERS ARE FREED FROM MANY GREAT EVILS BY JESUS CHRIST. 1. All believers are freed from the rigor and curse of the law. The yoke of the law is broken off from their necks, and the easy yoke of Jesus Christ put on. Matt 11 : 28. The law required perfect obedience, under the pain of a curse. Gal. 3 : 10. It accepted of no short en- deavors ; admitted no repentance ; gave no strength. Under the Gospel proportionable strength is given. Phil. 4 : 13. Transgression brings not under condemnation. Rom. 8:1. O blessed freedom! Duty becomes light, and imperfections hinder not acceptance. This is one part of the blessed freedom of believers. 2. All believers are freed from the condemnation of sin ; it may trouble but it cannot condemn them. Rom. 8 : 33. The hand-writing which was against us is cancelled by Christ, nailed to his cross. Col. 2:14. When the seal and hand- writing are torn off from the bond, the debtor is free. Believers are freed, "justified from all things," Acts, 13 : 39 ; and finally freed, " they shall not come into condemnation." John, 5 : 24. O blessed freedom! 3. Jesus Christ frees all believers from the dominion atf well as the condemnation of sin. " Sin shall not have do- minion over you ; for ye are not under the law, but under grace." Rom. 6 : 14. " The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death/' Rom. 8 : 2. Who can estimate such a liberty as this ? Ch. 18.) THE LIBERTY OF BELIEVERS. 325 What an intolerable drudgery is the service of divers lusts, from all which believers are freed by Christ ; not from the residence, but from the reign of sin. It is with sin in believers as it was with those beasts mentioned Dan. 7 : 12, " They had their dominion taken away ; yet their lives were prolonged for a season and a time." 4. Jesus Christ sets all believers free from the power of Satan, in whose dominion they were by nature ; they are translated from the power of darkness into the kingdom of Christ. Col. 1 : 13. Satan had the possession of them, as a man of his own goods ; but Christ dispossesses that strong man armed, and recovers them out of his hand. Luke, 11 : 21, 22. There are two ways by which Christ frees believers out of Satan's power and possession. By price. The blood of Christ purchases believers out of the hands of justice by satisfying the law for them, which being done, Satan's authority over them falls as the power of a jailer over the prisoner when he has a legal discharge. " Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same ; that through death he might destroy him that had the power of death, that is the devil." The cruel tyrant burdens the poor captive no more after the ransom is once paid and he is actually freed. Heb. 2 : 14. Christ also delivers his people by power. Satan is ex- ceedingly unwilling to let go his prey. He is a strong and malicious enemy ; every deliverance out of his hand is a glorious effect of the Almighty power of Christ. Acts, 26 : 18 ; 2 Cor. 10 : 5. How did our Lord Jesus Christ grapple with Satan at his death and triumph over him. Col. 2 : 15. O glorious salvation ! blessed liberty of the children of God ! 5. Christ frees believers from the sting of death. Kil J us it can, but hurt us it cannot. " O death ! where if thy sting 1 O grave ! where is thy victory *? The sting of death is sin ; and the strength of sin is the law. But 320 THE METHOD OF GRACE. ( Ch. 18 thanks be to God which giveth us the victory through our Lord Jesus Christ." I Cor. 15 : 55-57. It is guilt that arms death with its terrifying power: to die in oui sins, John, 8 : 24 ; to have our bones full of the sins of our youth, which shall lie down with us in the dust, Job, 20 : 11 ; to have death, like a dragon, seizing a poor guil- ty creature as its prey, Psalm 49 : 14 ; in this lies the danger and horror of death. But from death as a curse, and from the grave as a prison, Christ has set believers at liberty, by submitting to death in their stead ; and by his victorious resurrection from the grave, as the first- born of the dead, death is disarmed of its hurting power. The death of believers is but a sleep in Jesus. III. THE NATURE OF THE FREEDOM purchased by Christ for believers. Believers in their civil capacity are not freed from the duties they owe to their superiors ; servants, though be^ lievers, are still to be subject to their masters according to the flesh, with fear and trembling. Eph. 6 : 5. Nor are we delivered from obedience to lawful magistrates, whom we are to obey in the Lord. Rom. 13 : 1, 4. Religion dis- solves not the band of civil relations ; nor is it to be used as a cloke of maliciousness. 1 Pet. 2 : 16. It is not a carnal but a spiritual freedom Christ has purchased for us. And the spiritual liberty believers have at present is but the beginning ; they are freed but in part from their spiritual enemies ; but it is growing every day, and will be complete at last. By this liberty they are also not only freed from many miseries, burdens and dangers, but invested by Jesus Christ with many royal privileges and invaluable immunities. IV. THE EXCELLENCE of this blessed freedom which the saints enjoy by Jesus Christ. It is, 1, A wonderful liberty, never enough to be admired. For those who owed God more than they could pay by their eternal sufferings ; those that were under the dread- Ch. 18.) THE LIBERTY OF BELIEVERS. 327 ful condemnation of the law, in the power of Satan, the strong man armed ; those that were bound with so many, chains in their spiritual prison : their understanding bound with ignorance, their wills with obstinacy, their hearts with impenetrable hardness, their affections with a thousand bewitching vanities, and who slighted their state of slavery so much as industriously to oppose all means of deliverance for such persons to be set at liberty is the wonder of wonders, and will bo marvellous in the eyes of believers for ever. 2. The freedom of believers is a peculiar freedom which few obtain ; the mass of men abiding still in bond- age to Satan, who, from the number of his subjects, is styled " the god of this world." 2 Cor. 4 : 4. Believers in Scripture are often called a remnant, a small part of the whole. The more cause have the people of God to ad- mire distinguishing mercy. How many nobles and great ones of the world are but royal slaves to Satan and their own lusts ! 3. The liberty of believers is a liberty dearly purchased by the blood of Christ. What that captain said, Acts, 22: 28, " With a great sum obtained I this freedom," may iraich more be said of the believers' freedom : it was not silver or gold, but the precious blood of Christ that pur- chased it. 1 Pet 1 : 18. 4. The freedom of believers is an increasing liberty ; they get more out of the power of sin and nearer to their complete salvation every day. Rom. 13:11. The body yf sin dies daily in them : they are said to be crucified with Christ : the strength of sin abates continually in i,hem, after the manner of crucified persons, who die a slow but certain death : and in the same degree in which the power of sin abates their spiritual liberty increases. 5. The freedom of believers is a comfortable freedom. The apostle comforts Christians of the lowest rank, poor servants, with this consideration, " He that is called in 328 THE METHOD OF GRACE. (Ch. 1C the Lord, being a servant, is the Lord's freeman." 1 Cor. 7 : 22. As if he had said, let not the meanness of your outward condition, which is a state of subjection and dependence, of poverty and contempt, at all trouble you : you are the Lord's freemen, of precious account in Ins eyes. O it is a comfortable liberty ! 6. It is a perpetual and final freedom. They that are freed by Christ have their manumission and final dis- charge from the state of bondage they were in before, Sin shall never have dominion over them any more : it may tempt and trouble them, but shall never more govern, them. Acts, 26 : IS. INFERENCE 1. How rational is the joy of Christians above the joy of all others ! Shall not the captive rejoice in his recovered liberty ] The very birds of the air had rather be at liberty in the woods, though hungry, than in a gold en cage with the richest fare : every creature naturally prizes it ; none more than believers, who have felt the burden and bondage of corruption, and who in the days of their first illumination poured out many groans and tears for this mercy. What was said of the captive peo- ple of God in Babylon excellently shadows forth the state of God's people under spiritual bondage, with the way of their deliverance from it. "By the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water." Zech. 9 : 11. Believers are de- livered by the blood of Christ out of a worse pit than that of Babylon ; and how were the tribes in their return from thence overwhelmed with joy and astonishment. " When the Lord turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing." Psalm 126 : 1, 2. They were overwhelmed with a sense of the mercy ; so should it be with the people of God. It is said, when the prodigal son was returned again to his father's house, that there was heard music and dancing, mirth and feast Ch. 18.) THE LIBERTY OF BELIEVERS. 329 ing in that house. Luke, 15 : 24. The angels in heaven re- joice when a soul is recovered out of the power of Satan. And shall not the souls immediately concerned in the mercy greatly rejoice ] Yea, let them rejoice in the Lord, and let no earthly trouble ever have power to in- terrupt their joy after such a deliverance. 2. How unreasonable and inexcusable is the sin of apos- tacy from Jesus Christ. What is it but foi a delivered captive to put his feet again into the shackles ; his hands into the manacles ; his neck into the iron yoke from which he has been delivered ] It is said, Mat. 12 : 43-45, " When the unclean spirit is gone out of a man he walk- eth through dry places, seeking rest and findeth none. Then he saith, I will return into mine house from whence I came out ; and when he is come, he findeth it empty, swept and garnished. Then goeth he and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there ; and the last state of that man is worse than the first " even as a prisoner that has escaped and is again taken, is loaded with double irons. Let the people of God be willing to en- dure any difficulties in the way of religion, rather than return again into their former bondage to sin and Satan, O Christian ! if ever God gave thee a sense of the misery and danger of thy natural state, if ever thou hast felt the pangs of a distressed conscience, and after all this tasted the unspeakable sweetness of peace in Christ, thou wilt rather choose to die ten thousand deaths than to forsake him and go back again into that sad condition. 3. How suitable is a free spirit in believers to their state of freedom ! Christ has made your condition free, O let the temper and frame of your hearts be free also ; do all that you do for God not by constraint, but willingly. Methinks, Christians, the new nature that is in you should be as a command, and instead of all arguments addressed to the hopes and fears of other men. See how all crea- 330 THE METHOD OF GRACE. (Ch. 18. tures act according to their natures. You need not com- mand a mother to draw forth her breasts to a sucking child ; nature itself teaches and prompts to that. You need not bid the sea ebb and flow at the stated hours. O Christian ! why should thy heart need any other argu- ment than its own spiritual inclination to keep its stated seasons of communion with God 1 Let none of God's commandments be grievous to you : let not thine heart need forcing to its own benefit and advantage. Whatever you do for God, do it cheerfully ; and whatever you suffer for God, suffer it cheerfully. It was this spirit which ac- tuated Paul, " I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus." Acts, 21 : 13. 4. Let no man wonder at tlie opposition of Satan to t/ie preaching of the Gospel. It is by the Gospel that souls are recovered out of his power. Acts, 26 : 18. It is the work of ministers to turn men from darkness to light, and from the power of Satan unto God. Satan is a great and jea- lous prince : he will never endure to have liberty pro- claimed by the ministers of Christ within his dominions. And, indeed, what is it less, when the Gospel is preached in power, but as it were by sound of trumpet to proclaim spiritual, sweet and everlasting liberty to every soul sensible of the bondage of corruption and the cruel ser- vitude of Satan, and who will now come over to Jesus Christ'? And O what numbers of prisoners have broken loose from Satan at one proclamation of Christ. Acts. 2 : 41. But Satan owes the servants of Christ a spite for this, and will be sure to pay them if ever they come with- in his reach. Persecution is the evil genius of the Gos- pel, and follows it as the shadow does the body 5. How careful should Christians be to maintain tlieir spiritual liberty in every point ! " Stand fast therefore in the liberty wherewith Christ hath made us free, ana be not again entangled with the yoke of bondage." Gal. Ch. 18.) THE LIBERTY OF BELIEVERS. 331 5:1. "Ye are bought with a price/' "be not ye the servants of men." It is Christ's prerogative to prescribe the rules of his own house ; he has given no man domi- nion over your faith. 2 Cor. 1 : 24. One man is no rule to another, but the word of Christ is a rule to all : follow not the holiest of men one step farther than they follow Christ. 1 Cor. 11 : 1. Man is ambitious, affecting do- minion ; and that over the mind rather than the body. To give law to others feeds pride in himself; so far as any man brings the word of Christ to warrant his in- junctions, so far we are to obey, and no farther. Christ is your Lord and Lawgiver. 6. Let this persuade sinners to come to Christ; for with him is liberty for poor captives. Oh that you did but know what a blessed state Jesus Christ would bring you into ! " Come unto me, ye that labor and are heavy laden :" and what encouragement doth he give ? " My yoke is easy, and my burden is light." The devil per- suades you that the ways of godliness are a bondage ; but if ever God regenerate you, you will find his ways ways of pleasantness, and all his paths peace : you will rejoice in the way of his commandments as much as in all riches. You will find the work to which Christ calls you, even suffering work, sweeter than all the pleasures you found in sin. O open your hearts at the call of the Gospel : come unto Christ : then shall yov- be free mdeed. 332 THE METHOD OP GRACE. (Oh. IB CHAPTER XIX. FOURTH BENEFIT PURCHASED BY CHRIST BRINGING US TO GOD BY RECONCILIATION AND GLORIFICATION. For Christ also liath once suffered for sins, the just for i?it> unjust, that lie might bring us to God. 1 Pet. 3:18. The scope of the apostle in this place is to fortify chris- tians for a day of suffering ; in order to their cheerful sus- taining of which he prescribes two excellent rules, first, to get a good conscience within them, and secondly, to set the example of Christ's sufferings before them, " For Christ hath once suffered for sins;" -the sufferings of Christ for us is the great motive engaging Christians to suffer cheerfully for him. In these words we have the sufficiency and fulness of Christ's sufferings intimated in the particle once, Christ needs to suffer no more, having completed that whole work at once ; the cause of the sufferings of Christ, and that is sin, " Christ once suffered for sins," not his own sins, but ours ; the admirable grace and unexampled love of Christ to us sinners, " the just for the unjust," in which words the substitution of Christ in the room and place of sinners is plainly expressed ; the design of the sufferings of Christ, which was to bring us to God ; and the issue of the sufferings of Christ, which was the death of Christ in the flesh and the quickening of Christ after death by the Spirit. The doctrine we now propose to illustrate is that The end of Christ's death and sufferings was to bring all those for whom he died unto God. In the explication two things must be considered : What h.l9.) RECONCILIATION AND GLORIFICATION. 333 Christ's bringing us to God imports ; and what influence the death of Christ has upon this design of bringing us to God? I. WHAT CHRIST'S BRINGING us TO GOD IMPORTS 1 And certainly there are many excellent things contained in this expression. Generally it denotes our state of re- conciliation and our state of glorification. By reconcilia- tion we are brought nigh to God. Ye are made nigh, that is, reconciled by the blood of Christ. Eph. 2 : 13. We are said to come to God the Judge of all. Heb. 12 : 22, 23. By reconciliation we are brought nigh unto God now ; by glorification \ve shall be brought home to God hereafter. We shall be ever with the Lord. 1 Thes. 4 : 17. But more particularly this phrase, " that he might bring us to God," imports, 1. That the chief happiness of man consists in the enjoy ment of God. The creature has as necessary a dependence upon God for happiness as the stream has upon the foun- tain, or the image in the glass upon the face of him that looks into it. For as the sum of the creature's misery lies in this, " Depart from me," separation from God being 'he principal part of damnation ; so on the contrary the chief happiness of the creature consists in the enjoyment and blessed vision of God. 1 John, 3 : 2. " I shall be sa- tisfied when I awake with thy likeness." Psalm 17 : 15. 2. It implies man's apostacy from God. " But now in Christ Jesus, ye who som^e time were far off are made nigh by the blood of Christ." Eph. 2 : 13. Those whom Christ brings unto God were before far off from him both in condition and in disposition. We were lost and had no desire to return to God. The prodigal was said t go into a far country. Luke, 15 : 13. 3. Christ's bringing us to God implies our inability of ourselves to return to God. We must be brought back by Christ, or perish for ever in separation from God. The ost sheep is made the emblem of the lost sinner. Luke, 334 THE METHOD OF GRACE. (Cfc. 19 15 : 5. The shepherd seeks it, finds it, and carries it back upon his shoulders. The apostle plainly telis us that " when we were without strength," that is, to save ourselves, " in due time Christ died for the ungodly." Rom. 5:6. 4. Christ bringing us to God implies that God's justice was once tJie great bar between him and man. Man can have no access to God but by Christ ; and he brings us to God in no other way but that of satisfaction by his blood: "He hath suffered for sins, the just for the un- just, that he might bring us to God." Bettor ten thousand worlds should perish for ever than that God should lose the honor of his justice. This great bar to our enjoyment of God is effectually removed by the death of Christ, whereby God's justice is not only fully satisfied but highly honored and glorified. Rom. 3 : 24. And so the way by which we are brought to God is again opened, to the wonder and joy of all believers, by the blood and suffer- ings of Christ. 5. It shows us the happiness of believers above all people. These only shall be brought to God by Jesus Christ in a reconciled state. Others indeed shall be brought to God as a Judge, to be condemned : believers only are brought to God in the Mediator's hand as a reconciled Father, to be made blessed for ever in the enjoyment of him. Every believer is brought singly to God at his death, Luke, 16 : 22, and all believers shall be jointly and solemnly presented to God in the great day. Col. 1 : 22. They shall be all presented faultless before the presence of his glory with exceeding joy. Jude, 24. The privilege of believers in that day will lie in divers things. (i ) They shall be all brought to God together. This will be the general assembly mentioned, Heb. 12 : 23. There shall be a collection of all believers in all ages of the world into one blessed assembly; they shall come from the east and west, the north and south, and shall sit Cn. 19.; RECONCILIATION AND GLORIFICATION. 335 down in the kingdom of God. Luke, 13 : 29. O what a glorious train will be seen following the Redeemer in that day.! (2.) As all the saints shall be collected into one body, so they shall be all brought or presented unto God fault- less and without blemish. Jude, ver. 24. "A glorious church, not having spot, or wrinkle, or any such thing." Eph. 5 : 27. This is the general assembly of the spirits of just men made perfect. Heb. 12 : 23. All sin was per- fectly separated from them when death had separated their souls and bodies. (3.) As believers shall be all brought together, and that in a state of absolute purity and perfection, so they shall be all brought to God : they shall see his face, in the vision whereof is fulness of joy, and at whose right hand are pleasures for evermore. Psalm 16 : 11. The blessedness of the saints consists in their fruition of God. Psalm 73 : 25. To see God in his word and works is the happi- ness of the saints on earth ; but to see him face to face will be the fulness of their blessedness in heaven. 1 John, 3 : 2. This is that transforming and sanctifying vision of which the Scriptures frequently speak. Psalm 17 : 15 ; iCor. 15:28; Rev. 7: 17. (4.) To be brought to God implies a state of perfect joy and highest delight. Christ shall present or bring them to God with exceeding joy. Jude, 24. And more fully the joy of this day is expressed, Psalm 45 : 15, " With gladness and rejoicing shall they be brought ; they shall enter into the king's palace." It will be a day of universal joy when all the saints are brought home to jrod in a perfected state. For God the Fattier will rejoice when Christ brings home that precious number of his elect whom he redeemed by his blood : he rejoices in them now, though imperfect and under many corruptions and weaknesses. Zeph 3:17. How much more will he rejoice in them when 336 THE METHOD OF GRACE. (Ch. 19. Christ presents them without spot or wrinkle to him. Eph. 5 : 27. Jesus Christ will exceedingly rejoice ; it will be the day of the gladness and satisfaction of his heart ; for now, and not till now, he receives his mystical fulness, Col 1 : 24, beholds all the blessed issues of his death, whicl cannot but give him unspeakable joy. " He shall see o, the travail of his soul and shall be satisfied." Isa. 53 : 11. The day in which believers are brought home to God will be a day of unspeakable joy to the Holy Spirit him- self: for unto this all his sanctifying designs had respect; to this day he sealed them and stirred up desires in their hearts that cannot be uttered. Eph. 4 : 30 ; Rom. 8 : 26. Thus the blessed persons, Father, Son and Spirit will re joice in the bringing home of the elect to God. For as it is the greatest joy to a man to see the designs which he has been long projecting and anticipating at last brought to a happy issue, much more will it be so here, each person of the Holy Trinity being deeply concerned in this blessed design. The angels of God will rejoice at the bringing home of believers to him : the spirits of just men made perfect will be united in one general assembly with an innume- rable company of angels. Heb. 12 : 22, 23. Great is the love of angels to redeemed ones ; they rejoiced at the incarnation of Christ for them, Luke, 2 : 13 ; they delight to pry into the mystery of their redemption, 1 Pet. 1 : 12 ; they were delighted at their conversion, which was the day of their espousals to Christ, Luke, 15: 10; they have been careful over them and serviceable to them in this world, Heb. 1 : 14, and cannot but rejoice exceed- ingly to see them all brought home in safety to their Fa- ther's house. Christ's bringing home all believers to God will be matter of unspeakable joy to themselves ; for whatever acquaintance they had with God here, whatever antici\>a Jh.19.) RECONCILIATION AND GLORIFICATION. 337 tions they had of heaven and the glory to come, yet the sight of God and Christ the Redeemer will be an un- speakable surprise to them in that day. It will be the ful. satisfaction of all their desires. II. Let it be considered what influence THE DEATH OF CHRIST hath' upon this design, and you shall find it much every way. 1. The death of Christ removes all obstacles out of the way of this mercy. The bars hindering our access to God were such as nothing but the death of Christ could remove. The guilt of sin barred us from his gracious presence. Rom. 5:2, 3 ; Hos. 14 : 2. The pollution of sin excluded us from God. Hab. 1 : 23 ; Heb. 12 : 14. The enmity of our nature stopped up our way to God. Col. 1 : 21 ; Rom. 8:7. By reason hereof fallen man hath no desire to come to God. Job, 21 : 14. The jus- tice of God, like a flaming sword turning every way, kept all men from access to him ; and Satan, that malicious adversary, lay as a lion in the way to God. 1 Pet. 5 : 8. with what bars were the gates of heaven shut against our souls ! The way to God was filled with difficulties that none but Christ was able to remove ; and he has ef- fectually removed them all. The way is now open, even the new and the living way, consecrated for us by his blood. The death of Christ effectually removes the guilt of sin, 1 Pet. 2 : 24 ; washes away the pollution of sin, 1 John, 5:6; takes away the enmity of nature, Col. 1 : 20, 21 ; satisfies all the demands of justice, Rom. 3 : .25, 26 ; has broken all the power of Satan, Col. 2:15; Heb. 2:14; and consequently the way to God is fully opened to believers by the blood of Jesus. Heb. 10 : 20. 2. The blood of Christ purchased for believers thei? right to this privilege. " But when the fulness of the time was come, God sent forth his Son, made of a woman, made un- der the law, to redeem them that were under the law, that we might receive the adoption of sons," Gal. 4:4, 5; Method of Grace. \ft 338 THE METHOD OF GUACE. (Ch. 39 that is, both the relation and inheritance of sons. There was worth enough in the precious blood of Christ to pay all our debts to justice, and to purchase for us this invalu- able privilege. We must put this unspeakable mercy of being brought to God to the account of the death of Christ : no believer had ever tasted the sweetness of such a mercy if Christ had not tasted the bitterness of death for him. INFERENCE 1. Great is the preciousness and worth of souls 1 that the life of Christ should be given to redeem and re- cover them to God. As God laid out his counsel from eternity upon them to project the way of their salvation, so the Lord Jesus, in pursuance of that blessed design, came from the bosom of the Father and shed his invalu- able blood to bring them to God. No wise man expends vast sums to obtain trifling commodities : how cheap so- ever our souls are in our estimation, it is evident they are of precious esteem in the eyes of Christ. 2. Redeemed souls must expect no rest or satisfaction on this side heaven. The life of believers in this world is a life of expectation they are now coming to God. 1 Pet. 2 : 4. God, you see, is the centre and rest of their souls. Heb. 4:9. As the rivers cannot rest till they pour them- selves into the sea, so neither can renewed souls find rest till they come into the bosom of God. There are four things which disturb the souls of believers in this world afflictions, temptations, corruptions and absence from God. If the three former causes of disquietude were totally removed, so that a believer were placed in a condition upon earth where no affliction could disturb him, no temp- tation trouble him, no corruption defile or grieve him, vet his very absence from God must still keep him un- satisfied. " Whilst we are at home in the body we are absent from the Lord." 2 Cor. 5 : 6. 3. ^Vhat pleasant thoughts should all believers have of death! When they die they shall be fully brought home Ch. 19.) RECONCILIATION AND GLORIFICATION. 339 to God. Death to the saints is the door by which they enter into the enjoyment of God. The dying Christian is almost home : yet a few pangs more and he is come to God, in whose presence is fulness of joy. " Having a desire to depart," said Paul, " and to be with Christ, which is far better." Phil. 1 : 23. It should not affright us to be brought to death, the king of terrors, so long as it is his office to bring us to God. The opinion of the soul's sleep- ing after death is as ungrounded as it is uncomfortable : the day we loose from this shore we shall be landed upon the blessed shore where we shall see and enjoy God for ever. O, if the friends of deceased believers did but un- derstand with whom their souls are whilst they are mourn- ing over their bodies, they would dry up their tears and fill the house of mourning with praise and thanksgiving ! 4. How comfortable, and sweet should the communications of christians be with one another ! Christ is bringing them all to God through this vale of tears : they are now in the way to him all bound for heaven going home to God, their everlasting rest in glory : every hour, every duty brings them nearer and nearer to their journey's end. " Now is our salvation nearer than when we believed." Rom. 13 : 11. O, what manner of heavenly communica- tions and ravishing discourses should believers have with each other as they walk by the way ! O, what pleasant and delightful converse should they have about the place and state whither Christ is bringing them, and where they shall shortly be ! What transporting, transforming visions they shall have when they are brought home to God ! How surprisingly glorious to them the sight of Jesus Christ will be, who died for them to bring them to God ! How should such discourse sweeten their passage thrcugh the world, strengthen and encourage the dejected and fee- ble-minded, and honor and adorn their profession ! Thus lived the believers of old : " By faith he sojourned in the land of promise, as in a strange country, dwelling in ta- 340 THE METHOD OF GRACE. (Ch. 19 bernacles with Isaac and Jacob, the heirs with him of the same promise ; for he looked for a city which hath foun- dations, whose builder and maker is God." Heb. 11 : 9, 10. But, alas ! most Christians are either so entangled in the cares or so ensnared by the pleasures which almost con- tinually take up their thoughts by the way, that there is little room for discourse of Christ and heaven among them. When the apostle had entertained the Thessalo- nians with a discourse of their meeting the Lord in the air and being ever with the Lord, he charges it upon them as their great duty to comfort one another with these words 1 Thess. 4 : 17, 18. 5. How unreasonable are the dejections of believers on account of the troubles they meet with in the world. It is true, afflictions of all kinds attend believers in theii way to God ; through many tribulations we must enter into that kingdom. But what then ] must we despond and droop under them as other men ? Surely not. If af- flictions be the way through which you must come to God, then never be discouraged at affliction ; troubles are of excellent use, under the blessing of the Spirit, to further Christ's great design in bringing you to God. How often would you turn out of the way which leads to God, if he did not hedge up your way with thorns. Hosea, 2:6. Doubtless, when you come home to God you shall find you have been more beholden to your troubles than to your comforts for bringing you thither. The sweetness of the end will infinitely more than recompense the sor- rows of the way, nor are they worthy to be compared with the glory that shall be revealed in you. Rom. 8 : 18. 6. How much are all believers under obligation to follow Jesus Christ whithersoever he goes ! Thus are the saints described : " These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first-fruits unto God, and to the Lamb." Rev. 14 : 4. If it be the design of Christ to Ch.19.; GLORIFICATION AND RECONCILIATION. 34] bring us to God, it is our duty to follow Christ in all the paths of obedience through which he now leads us, as ever we expect to be brought home to God at last. "We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end." Heb. 3 : 14. If we have followed him through many sufferings and turn away from him at last, we lose all that we have done and suffered in religion, and shall never reach home to God. The crown of life belongs only to them who are faithful unto death. 7. Let all that desire to come to God hereafter, come to Christ by faith now. There is no other way to the Fathei but by Christ ; no other way to Christ but faith. How vain then are the hopes and expectations of all unbe- lievers. Be assured that death shall bring you to God as an avenging Judge, if Christ do not bring you now to God as a reconciled Father. Without holiness no man shall see God. The door of hope is shut against all christ- less persons. " No man cometh unto the Father but by me." John, 14:6. O what a sweet voice cometh down from heaven to your soul this day, saying, " As ever you hope to come to God and enjoy the blessing that is here, come unto Christ, obey his calls, give up yourselves to his government, and you shall certainly be brought to God. As sure as you shall now be brought to Jesus Christ by spiritual union, so sure shall you be brought to God in full fruition. Blessed be God for Jesus Christ, the new and living way to the Father. Thus I have finished the motives drawn from the titles and benefits of Christ, serving to enforce the great gospel- exhortation of coming to and effectually applying the Lord Jesus Christ in the way of faith. O that the bless THE METHOD OF GRACE. (Ch. 19 ing of the Spirit may follow these calls, and fix these considerations as nails in a sure place ! And now, since the great hinderance to faith is the false persuasion of most unregenerate men that they are already in Christ; my next work shall be, in a further improve- ment for conviction, to undeceive men in this matter ; and that by showing them the undoubted certainty of these two things : That there is no coming ordinarily to Christ without the application of the law to our consciences in a way of effectual conviction. Nor by that, without the teachings of God in the way of spiritual illumination. Ok 20.) SLAIN BY THE LA\f. 343 COMING TO CHRIST IMPLIES TRUE CONVICTION OF SIN, BEING SLAIN BY THE LAW AND TAUGHT OF GOD. CHAPTER XX. NECESSITY OF BEING SLAIN BY THE LAW. For I was alive without the law once ; but when the com mandment came, sin revived, and I died. Rom. 7 : 9. The scope of the apostle in this epistle, and more par- ticularly in this chapter, is to state the due use and ex- cellency of the law, which he does, first, by denying to it a power to justify us, which is the peculiar honor of Christ ; and secondly, by ascribing to it a power to con- vince us, and so prepare us for Christ, by showing us our need of him. Neither attributing to it more honor than belongs to it, nor detracting from it that honor and usefulness which God has given it. It cannot make us righteous, but it can convince us that we are unrighteous ; it cannot heal, but it can discover the wounds that sin has given us ; which he proves in this place by an argument drawn from his own experience, confirmed also by the general experience of believers, in whose names we must here understand him to speak : " For I was alive without the law once ; but when the commandment came sin revived, and I died.*' Wherein three particulars are observable : 344 THE METHOD OF GRACE. (Ch. 20 1. The opinion Paul had, and all unregenerate men have of themselves before conversion : I -was alive once. By life, understand here cheerfulness and confidence of his good state. He was full of vain hope, false joy and piesumptuous confidence. 2. The opinion he had, and all others will have of them- selves, if ever they come under the regenerating work of the Spirit: Idled. The death he here speaks of stands opposed to the life before mentioned, and signifies the fears and tremblings that seized upon his soul when hia state was on the change : the apprehensions he then had of his condition struck him home to the heart and damped all his carnal mirth. 3. The ground and reason of this wonderful change of his judgment and apprehension of his own condition ; the commandment came, and sin revived : it came home to my conscience, it was fixed with a divine and mighty efficacy upon my heart. The commandment came before by promulgation and the literal knowledge of it ; but it never came till now in its spiritual and convincing power to his soul ; though he had often read the law before, he never clearly understood its meaning and extent, he never felt its efficacy upon his heart : it so came at this time as it never came before. Hence we learn : Doct. 1. That unregenerate persons are generally full of Boundless confidence and cheerfulness, though their condition be sad and miserable. Doct. 2. That there is a mighty efficacy in the law of God to kill vain confidence and quench carnal mirth in the hearts of men, when God sets it home upon their consciences. Doct. 1. Unregenerate persons are generally full of groundless confidence and cheerfulness, though their condi- tion le sad and miserable. " Because thou sayest T am Ch.20.) SLAIN BY THE LAW. 345 rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Rev. 3 : 17. This is the life that unregenerate men live. In illustrating this point I shall show what is the life of the unregenerate ; what maintains that life ; how it appears that this is the life men generally live ; and the danger of living such a life. I. WHAT is THE LIFE OF THE UNREGENERATE. There are three things in which the life of the unregenerato principally consists. 1. There is in unregenerate men a great deal of carnal security ; they dread no danger. " When a strong man armed keepeth his palace, his goods are in peace." Luke, 11 : 21. There is generally a great silence in the consciences of such men : when others, in a better state, are watching and trembling, they sleep securely ; so they live, and so ofttimes they die. They have no bands in their death. Psalm 73 : 4. It is true, the consciences of few men are so perfectly stupified that they do not sometimes make them uneasy ; but their anxiety seldom rises to such a height or continues so long as to cause any considerable interruption to their carnal peace and quietness. 2. The life of the unregenerate consists in presump tuous hope : this is the foundation of their carnal security So Christ tells the Jews. " Of whom ye say that he is your God ; yet ye have not known him." John, 8 : 54. 55. The world is full of hope without a promise, which is but as a spider's web. Unregenerate men are said in- deed to be without hope, Ephes. 2 : 12 ; but the meaning is, they are without any solid well-grounded hope ; for in Scripture account, hope is no hope except it be a lively hope, 1 Pet. 1:3; a hope flowing from union with Christ, Col. 1:27; a hope nourished by experience, Rom. 5:4; a hope for which a man can give a reason, 1 Pet. 3 : 15 ; a hope that excites men to he art- purify ing 15* 346 THE METHOD OF GRACE. (Ch.aO. endeavors, 1 John, 3 : 3, it is in the account of God a cypher, not deserving the name of hope ; and yet such a groundless, dead, christless, irrational hope is that on which the unregenerate live. 3. The life of the unregenerate consists in false joy, the immediate offspring of ungrounded hope. The stony- ground hearers received the word with joy. Mat. 13 : 20. They rejoice in corn, wine and oil ; in their estates and children ; in the pleasant things of this world ; yea, per- chance they rejoice also in Christ and the promises ; in heaven and glory : with all which they have just such a kind of communion as a man has in a dream with a full feast and enchanting music ; and just so their joy will vanish when they awake. II. WHAT MAINTAINS AND SUPPORTS THIS SECURITY, HOPE AND JOY in the hearts of unregenerate men. 1. Church privileges lay the foundation of this strong delusion in many. Thus the Jews deceived themselves, saying in their hearts, " We have Abraham for our father." Mat. 3:9. It propped up this vain hope, that Abraham's blood ran in their veins, though Abraham's (kith and obedience never wrought in their hearts. 2. Natural ignorance ; this keeps all in peace : they that see not, fear not. There are but two ways to quiet the hearts of men about their spiritual and eternal con- cerns : the way of assurance and faith, or the way of ig- norance and self-deceit ; by the one we are put beyond danger, by the other beyond fear, though the danger be greater. Satan could never quiet men if he did not first blind them. 3. False evidences of the love of God is another spring feeding this security and vain hope and false joy in the hearts of men. " Many will say to me in that day, Lord, Lord, have we not prophesied in thy name ? and in thy name have cast out devils ] and in thy name done many wonderful works ?" Mat. 7 : 22* The things upon which Cli. 20 } SLAIN BY THE LAW. 34? they build their confidence were external things in re ligion ; yet they had a quieting power upon them, as if they had been the best of evidences. 4. Slight influences of the Gospel; such are transient affections under the word, Heb. 6:5; feeble and incon- stant desire about spiritual objects, John, 6 : 34 ; Matt. 25 : 8 ; and the external reformation of their ways, Matt. 12 : 43 ; all which serve to nourish the vain hopes of the unregenerate. 5. Self-love is an apparent ground of security and false hope. Matt. 7:3. It makes a man. overlook great evils in himself, whilst he is sharp-sighted to discover and censure lesser evils in others. Self-love takes away tho sight of sin, by bringing it too near the eye. 6. Men's comparing themselves with the more profane and grossly wicked serves to hush the conscience asleep ; " God, I thank thee," said the Pharisee, " that I am not as other men, or as this publican.'* O what a saint did he seem to himself when he stood by those externally more wicked. 7. The policy of Satan to manage all these things to the blinding and ruining of the souls of men is another great reason that they live securely, as they do in a state of so much danger and misery. " The god of this world hath blinded the minds of them that believe not." 2 Cor. 4 : 4. III. THAT THIS is THE LIFE MEN GENERALLY LIVE will appear, if we consider, 1. The activity and liveliness of men 1 s spirits in pursuit of the world. O how lively and vigorous are their hearts in the management of earthly designs ! " Who will show us any good]" Psa. 4 : 6. The world eats up their hearts, time, and strength. This could not be if their eyes were open to see the danger and misery of their souls. How few designs for the world run in the thoughts of a con- demned man ! O if God had ever made the light of con- 348 THE METHOD OF GRACE. (Oh. 20. viction shine into their consciences the temptation would lie the contrary way, even in too great a neglect of things of this life ! But this briskness and liveliness plainly show the great security of most men. 2. The marvellous quietness in the consciences of men about their everlasting concerns plainly shows this to be the life of the unregenerate. How few doubts or fears do you hear from them ! How many years may a man live in a worldly family before he shall hear the question seriously propounded, " What shall I do to be saved 1" There are no questions in their lips, because there i? TIO fear or sense of danger in their hearts. 3. The professed, willingness of carnal men to die gives clear evidence that they live such a life of security and vain hope. " Like sheep they are laid in the grave." Psa. 49 : 14. O how quiet are their consciences when there are but a few breaths more between them and evei last- ing burnings ! Had God opened their eyes to apprehend the consequences of death, and what follows the pale horse, Rev. 6:8, it were impossible but that every un- regenerate man should make the bed on which he dies tremble under him. 4. The low esteem men have of Christ, and the trifling with those duties in which he is to be found, discover this to be the life that the generality of the world live ; for were men sensible of the disease of sin there could be no quieting them without Christ the Physician. Phil 3 : 8. All the business they have to do in this world could never keep them from their knees, or make them strangers to their closets. IV. THE DANGER OF SUCH A LIFE as has been described 1. Souls are thus inevitably betrayed into eternal ruin. *' If our Gospel be hid, it is hid to them that are lost, in whom the god of this world hath blinded the minds of ihem that believe not." 2 Cor. 4 : 3, 4. Those that are given over to eternal death are generally thus blinded. fc & j Cii. 20.) SLAIN BY THE LA\V. 349 "And he said, go and tell this people, hear ye indeed, but understand not ; and see ye indeed, but perceive not. Make the hearts of this people fat, and make their ears heavy, and shut their eyes ; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed." Isa. 6 : 9, 10. 2. Nothing makes hell a more terrible surprise to the soul : by this means the wrath of God is felt before its danger is apprehended ; a man is past all hope before he begins to have any fear; his eternal ruin, "as a breach ready to fall, cometh suddenly at an instant." Isa. 30 : 13. 3. Nothing more aggravates a man's damnation than to sink suddenly into it from amidst so many hopes and such high confidence of safety. For a man to find him- self in hell when he thought himself within a step of heaven, O what a hell will it be ! The higher vain hopes lifted men up, the more dreadful must their fall be. Matt. 7 : 22, 23. 4. This life of security and vain hope frustrates all the means of recovery and salvation in the only season in which they can be beneficial to us. By reason of these things the word has no power to convince men's con- sciences, nothing can bring them to a sense of their condition. Therefore Christ told the self-confident arid blind Jews that the publicans and harlots would go into the kingdom of God before them. Matt. 21 : 31. And the reason is, because their hearts lie more open to con- viction and compunction for sin than those do who are blinded by vain hope and confidence. INFERENCE 1. Is this the life that the unregenerate world live ] then it is not to be wondered at that the preaching of the Gospel has so little success : " Who hath believed our report ] and to whom is the arm of the Lord revealed]" Isa. 53 : 1. Ministers study for truths to awaken and convince the consciences of those that hear, but their words return again to them. They turn tc 350 THE METHOD OF GRACE. (Ch. 20. God and mourn, "we have labored in vain, and spent our strength for nought." And this security is the cause of all ; vain hopes bar fast the doors of men's hearts against all the persuasions of the word. The greater cause have they to admire the grace of God, who have found the convictions of the word sharper than any two- edged sword, piercing to the dividing asunder of the soul and spirit ; to whose hearts God brings home the commandment by an effectual application. 2. If this be the life of the unregenerate world, what deadly enemies are they that nourish and strengthen in men tlie vain hopes of salvation ! This the Scripture calls healing the hurt of souls slightly, by crying, u Peace, peace, when there is no peace," Jer. 6:14; the sewing of pillows under their arm-holes, Ezek. 13 : 18, that they may lie soft and easy under the ministry. And this is the doctrine which the people love ; but oh, what will the end of these things be ! and what an account have those men to give to God for the blood of souls by them be- trayed to the everlasting burnings ! Such flattery is the greatest cruelty. Those whom you bless upon earth will curse you in hell, and curse the day in which they trusted their souls to your care. 3. How great a mercy is it to be aivakencd out of the general security which is fallen upon the world ! You can- not estimate the value of this peculiar mercy. O that the Spirit of the Lord should have touched thy soul un- der the ministry of the word, and roused thy conscience whilst others were left in security round about thee ! when the Lord dealt with thy soul much after the same manner he did with Paul in the way to Damascus, who not only saw a light shining from heaven, which those that travelled with him saw as well as he, but heard that voice from heaven which did the work upon his heart, though his companions heard it not. Besides, it is a mercy leading to all other spiritual mercies that follow it Ch. 20.) SLAIN BY THE LAW. 351 to all eternity. If God had not done this for thee, thou hadst never been brought to faith, to Christ, or heaven From this act of the Spirit all other saving acts take their rise ; so that you have cause for ever to admire the goodness of God in such a favor as this. 4. Hence it follows that men generally are in tlie direct way to eternal ruin : whatever their vain confidences are, they cannot be saved. Narrow is the way and strait is the gate that leadeth unto life, and few there be that find it. Hear me, all you that live this dangerous life of car- nal security ! whatever your persuasions and confidences are, except you give them up, and get better grounds for your hope, you cannot be saved. Such hopes are di- rectly contradictory to the established order of the Gos- pel, which requires repentance, Acts, 5:31; faith, Acts, 13 : 39 ; and regeneration, John, 3 : 3, in all that shall be saved. If such as you are saved, all the threatenings in Scripture must be reversed, which lie in full opposition to your vain hopes. Mark, 16:16; John, 3:16; Rom. 3 : 8, 9. New conditions must be set to all the promises; for there is no condition of any special promise found in any unregenerate person. Compare your hearts with these Scriptures, Matt. 5 : 3-6 ; Psa. 24:4; Psa. 84 : 11 ; Gen. 17 : 1. If such a hope as yours bring you to heaven, the saving hope of God's elect is not rightly de- scribed to us in the Scriptures. Scripture-hope is the effect of regeneration. 1 Pet. 1 : 3. And purity of heart is the effect of that hope. 1 John, 3 : 3. Nay, the very nature of heaven is mistaken in Scripture if such as you are subjects qualified for its enjoyment; for assimilation. or the conformity of the soul to God in holiness, is, in the Scripture account, a principal ingredient of that blessedness. By all these things it appears that the hopes of most men are vain, and will never bring them to heaven. 352 THE METHOD OF GRACE. (Ch.SL CHAPTER XXI. NECESSITY OF BEING SLAIN BY THE LAW CONTINUED, For I teas alive without the law once ; but when the com- mandment came sin revived, and I died. Rom. 7 : 9. Doct. 2. There is a mighty efficacy in the law of God to kill vain confidence and quench carnal mirth in the hearts oj men when God sets it home upon their consciences. The weapons of the word "are not carnal, but mighty through God to the pulling down of strong-holds, casting down imaginations and every high thing that exalteth itselt against the knowledge of God, and bringing into capti- vity every thought to the obedience of Christ." 2 Cor. 10 : 4, 5. In illustrating this point I shall demonstrate the efficacy of the word or law of God ; show wherein its efficacy lies ; and inquire whence it has this mighty power and efficacy. I. THE POWER AND EFFICACY OF THE WORD OR LAW OF GOD. This will appear, 1. From the various subjects upon whom it works. The hearts and consciences of men of all orders and qualities have been reached and wounded to the quick by the two- edged sword of God's law. Some among the great arid honorable of the earth have been made to stoop and tremble under the word. Acts, 17:12; Mark, 6 : 20 ; 1 Sam. 15 : 24. The wise and learned of the world have felt its power and been brought to embrace the humbling and self-denying ways of Christ. Acts, 17 : 34. Thus Ori- geri, Jerome, Tertullian, Bradwardine, and many more came into Canaan laden with the Egyptian gold, as one speaks ; that is, they came into the church of God furnish- ed with the learned arts arid sciences, devoting them all Ch.21.) SLAIN BY THE LAW 353 to the service of Christ. Yea, which is as strange, the most simple, weak and illiterate have been wonderfully changed and wrought upon by the power of the word. The testimonies of the Lord make wise the simple. Men of weak understandings in other matters have been made wise to salvation by the power of the word. Matt. 11 : 25 ; 1 Cor. 1 : 27. Nay, the most malicious enemies of Christ have been converted by the word. 1 Tim. 1 : 13 ; Acts, 16 : 25. Those that have been under the prejudice of the most idolatrous education have been the subjects of its mighty power, Acts, 19 : 26, and men of the most profli- gate lives have been wonderfully changed by the power of the word. 1 Cor. 6 : 10, 1 1. 2. The efficacy of the law of God appears in the man- ner of its operation. It works suddenly ; strikes like a dart through the hearts and consciences of men. Acts, 2 : 37. A wonderful change is made in a short time, and as it works quickly and suddenly, so it works with an un controlled pow r er upon the spirits of men. 1 Thes. 1:5; Rom. 1 : 16. Let the soul be armed against conviction with the thickest ignorance, strongest prejudice, or most obstinate resolution, the word of God will wound the breast even of such a man when God sends it forth in his authority and power. 3. The power of the law or word of God is seen in the strange (Affects produced by it in the hearts and lives of men. It changes the frame and temper of the mind ; it moulds a man into a quite contrary temper; " He which persecuted us in times past, now preacheth the faith which once he destroyed." Gal. I : 23. Thus a tiger is transformed into a lamb by the pow r er of the word of God. It makes the soul forego the dearest inte rests it has in this world for Jesus Christ. Phil. 3 : 7, 8, 9 Riches, honors, self-righteousness, relations are forsaken Reproach, poverty, and death itself are embraced for Christ's sake, when once the efficacy of the word has 354 THE METHOD OF GRACE. (Ch. 2L wrought on the hearts of men. 1 Thes. 1 : 6. Compa- nions in sin are renounced and cast oft' with abhorrence. 1 Pet. 4 : 3, 4. II. WHEREIN THE EFFICACY OF THE WORD UPON THE SOULS OF MEN CONSISTS. We find in Scripture it exerts its power in five distinct acts upon the soul ; by all which it strikes at the life and kills the very heart of vain hopes. 1. It has an aioakening efficacy upon secure and slum- bering sinners. It rouses the conscience and brings a man to a sense and apprehension. Eph. 5 : 13, 14. The first effectual touch of the word startles the drowsy con- science. A poor sinner lies in his sins, as Peter did in his chains, fast asleep, though a warrant was signed for his execution the next day. But the Spirit by the word awakens him, TLS the angel did Peter. And this awaken- ing power of the word is in the order both of time and nature before all its other operations and effects. 2. The law of God has an enlightening efficacy upon the minds of men. It is eye-salve to the blind, Rev. 3 : 18 ; a light shining in a dark place, 2 Pet. 1 : 19 ; a light shining into the very heart of man, 2 Cor. 4 : 6. When the word comes in power, all things appear with another face : the sins that were hid from our eyes, and the danger which was concealed by Satan from our souls, now lie clear and open before us. Eph. 5 : 8. 3. The word of God has a convincing efficacy. It sets sin in order before the soul. Psalm 50 : 21. As an army is drawn up in exact order, so are the sins of nature and practice, the sins of youth and age, even a great and terri- ble army drawn up before the eye of the conscience. .The convictions of the word are clear and full. 1 Cor. 14 : 24. The very secrets of a sinner's heart are made manifest ; his mouth is stopped ; his conscience yields to the charge of guilt and to the equity of the sentence of the law, so that the soul stands self-condemned at the bar of con- : it has nothing to say why the wrath of God Ch. 21.) SLAIN BY THE LAW. 355 should not come upon it to the uttermost. Rom. 3 ; 19. 4. The law of God has a soul-wounding efficacy : it pierces into the very soul and spirit of man. " When they neard this they were pricked in their hearts and said unto Peter and to the rest of the apostles, men and brethren, what shall we do 1" Acts, 2 : 37. A dreadful sound is in the sinner's ears ; his soul is in deep distress ; he knows not which way to turn for ease ; no remedy cut the blood of Christ can heal these wounds. No out- ward affliction, disgrace or loss ever touched the quick as the word of God does. 5. The word hath a heart-turning, soul-converting effi- cacy in it : it is a regenerating as well as a convincing word. 1 Pet. 1 : 23; 1 Thes. 1 : 9. The law wounds, the Gospel cures ; the law discovers the evil there is in sin and the misery that follows it ; and the Spirit of God, working in fellowship with the word, effectually turns the heart from sin. Thus we see in what glorious acts the efficacy of the word discovers itself upon the hearts of men ; and all these acts lie in order to each other. Until the soul be awakened it cannot be enlightened. Eph. 5 : 14. Till it be enlightened it cannot be convinced, Eph. 5 : 13, conviction being nothing else but the appli- cation of the light that shines in the mind to the con- science of a sinner. Until it be convinced it cannot be wounded for sin. Acts, 2 : 37. And until it be wounded for sin it will never be converted from sin and brought effectually to Jesus Christ. III. WHENCE HAS THE WORD OP GOD ALL THIS POWER 1 It is most certain that it is not a power inherent in itself; nor derived from the instrument by which it is managed, but from the Spirit of the Lord, who com- municates to it all the power and efficacy it has upon our souls. 1. Its power is not inherent in itself. It works not in a physical way as natural agents do, for then the effect 3; '6 THE METHOD OF GRACE. (Ch.Sl would always follow, except it were miraculously hinder, ed. But this spiritual efficacy is in the word as the heal- ing virtue was in the waters of Bethesda, " An angel went down at a certain season into the pool and troubled the water; whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had." John, 5:4. It is not a power naturally inherent in it at all times, but communicated to it at special sea- sons. How often is the word preached and no man awak- ened or convinced by it ! 2. The power of the word is not communicattd to it by the instrument that manageth it. " Neither is he that planteth any thing, neither he that watereth." 1 Cor. 3 : 7. Ministers are nothing to such an effect as this. The apostle does not mean that they are useless and unneces- sary, but insufficient of themselves to produce such mighty effects. The word works not as it is the word of man, 2 Thes. 2 : 13. Ministers may say of the ordinary as Pe- ter said of the extraordinary effects of the Spirit, " Ye men of Israel, why marvel ye at this ] or why look ye so earnestly on us as though by our own power or holiness we had made this man to walk V Acts, 3 : 12. If the ef- fects of the word were in the command of him that preach- eth it, the blood of all the souls that perish under our mi- nistry must lie at our door. 3. If you say whence then hath the word all this pow- er ] Our answer is, It derives it all from the Spirit of God. " For this cause also thank we God without ceasing, because when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe." 1 Thes. 2 : 13. It is a success- ful instrument only in the hand of the Spirit, without whose influence it never did nor can convince, convert or save any soul. The Spirit has a glorious sovereignty over tJie word Ch.21.) SLAIN BY THE LAW. 357 whose instrument it is, to make it successful or not, as it pleaseth him. " For as the rain cometh down, and the snow from heaven, and returneth not thither, but wa- tereth the earth and maketh it bring forth and bud, that it may give seed to the sower and bread to the eater, so shall my word be that goeth out of my mouth," Isaiah, 55 : 10, 11 ; as the clouds, so the word is carried and directed by divine pleasure. The Lord makes them both give down their blessings or pass away fruitless and empty : yea, it is from the Spirit that this part of the word works and not another. Discourses upon which ministers bestow greatest labor in their preparation, and from which they have the greatest expectation, do nothing, when something that dropped occasionally from them, like a chosen shaft, strikes the mark and does the work. The Spirit of the Lord has a glorious sovereignty over the souls wrought upon. It is his peculiar work to take away the stony heart out of our flesh and give us a heart of flesh. Ezek. 36 : 26. We may reason and reprove, but nothing will succeed till the Lord sets it home. The Lord opened the heart of Lydia under Paul's ministry ; he opens every heart that is effectually opened to receive Christ in the word. If the word can get no entrance, if your hearts remain dead under it, we may say as Martha concerning her brother Lazarus, " Lord, if thou hadst been here, my brother had not died ;" so, Lord, if thou hadst been in this sermon, in this prayer, or in that coun- sel, these souls had not remained dead under them. The Spirit has dominion over the times of convic- tion and conversion. Therefore the day in which souls are wrought upon is called " the day of his power." Psalm 110 : 3. That shall work at one time which had no effi- cacy at all at another, because this was the time appointed. This word of God, when it is thus set home by the Spirit, is mighty to humble and break the hearts of sin- neis. The Spirit when it cometh shall convince the world 358 , THE METHOD OF GRACE. (On. 21 of sin. John, 16 : 9. The word signifies conviction by such demonstration as compels assent : it not only con- vinces men that they are sinners, but particularly of their own sins and their aggravations So in the text, " sin re- vived," that is, the Lord revived his sins and the circum- stances and aggravations with which they were commit- ted ; and so it will be with us when the commandment comes; sins that we had forgotten, committed in our youth or childhood ; sins that lay slighted in our con- sciences shall be roused up as so many lions to terrify us, for now the soul hears the voice of God in the word, as Adam heard it in the cool of the day and was afraid. The Lord is come in the word ; sin is held up before the conscience in its aggravations and fearful consequences as committed against the holy law, clear light, warnings of conscience, manifold mercies, God's long-suffering, Christ's precious blood, many warnings of judgment, the wages whereof by the verdict of a man's own conscience is death, eternal death. Rom. 6 : 23 ; 1 : 32 ; 2:9. Thus the commandment comes, sin revives, and vain hope gives up the ghost. INFERENCE 1. Is there such a power in the word ? then certainly the word is of Divine authority. There cannot be a more satisfying proof that it is no human in- vention, than the common sense that all believers have of the Almighty power in which it works upon their hearts. So speaks the apostle, " When ye received the word of God which ye heard of us, ye received it not as the word of man, but, as it is in truth, the word of God, which ef- fectually worketh also in you that believe." 1 Thess. 2 : 13, Can the power of any creature so convince the con- science, terrify the heart, and discover the secret thoughts of the soul, as to put a man into such tremblings 1 No, a greater than man must be here ; none but God can so open the eyes of the blind, so quicken the conscience Ch. 21.) SLAIN BY THE LAW. 359 that was seared, so bind over the soul of a sinner ti the judgment to come, so change the temper of a man's spi- rit, or so powerfully refresh and comfort a drooping . soul ; certainly the power of God is in all this ; and this alone were sufficient to make full proof of the divine au- thority of the Scriptures. 2. Judge from lience what an invaluable mercy the preaching of the word is to the world. It is a blessing far above our estimation of it ; little do we know what a treasure God commits to us in the ordinances. " To you is the word of this salvation sent." Acts, 13 : 25. It is the very power of God to salvation, Horn. 1:16; and salvation is ordinarily denied where the preaching of the word is withheld. Rom. 10 : 14. It is called " the word of life," Phil. 2 : 16, and deserves to be valued by every one of us as our life. The eternal decree of God's love is executed by it upon our souls ; as many as he ordained to eternal life shall believe by the preaching of it. Great is the ingratitude of this generation which so undervalues this treasure ; a sad presage of the most terrible judg- ment, even the removing of our candlestick out of its place, except we repent. 3. How terrible a judgment lies upon the souls of the men to whom no word of God is made powerful enough to convince them ! Yet so stands the case with thousands who constantly sit under the preaching of the word : many arrows are shot at their consciences, but all fall short of the end ; the commandment has come to them many times by way of promulgation and ministerial inculcation, but never came home to their souls by the Spirit's effectual application. O friends ! you have often heard the voice of man, but you never yet heard the voice of God ; your understandings have been instructed, but your consciences to this day were never thoroughly con- vinced. " We have mourned unto you, but ye have not lamented." Matt. 11 : 17. " Who hath believed our re- 3SO THE METHOD OP GRACE, (Ch. 2L port ? and unto whom is the arm of the Lor revealed ]" Alas ! we have labored in vain, we have spent o?^r strength for nought; our word returns unto us empty ; but O what a stupendous judgment is here ! " The earth which drinketh in the rain that cometh oft upon it, arid bringeth forth herbs meet for them by whom it is dressed, receiv- eth blessing from God ; but that which beareth thorns and briars is rejected, and is nigh unto cursing, whose end is to be burned." Heb. 6:7, 8. What a sign of God's displeasure would you account it if your fields were cursed; if you should plough and sow them but never reap the fruit of your labor, the increase being blasted ? And yet this were nothing compared with the word, which should be a savor of life unto life unto you, becoming the savor of death unto death. 2 Cor. 2 : 16. 4. I shall conclude this point with a few words of ex* ho r tat ion to three classes of men. (1.) Those that never felt any -power in the word. I beg you in the name of him who made you, and by all the re- gard and value you have for those precious souls within you, that such considerations as these may find place in your souls, and that you will bethink yourselves Whose word it is that cannot gain entrance into your hearts. Is it not the word of God which you despise and slight ] Thou castest my word behind thy back, Psalm 50 : 17. O what an affront and provocation to God is this ! You despise not man, but the great and terrible God in whose hand your breath and soul are. This contempt runs higher than you imagine. Consider again, that however the word hath no power upon you, yet it conies home with power to the hearts of others. AVhile you are hardened others are melted untler it; while you sleep others tremble; while your hearts are locked up others are opened. How can you but re- flect with fear and trembling upon these contrary effects of the word. Ch. 21.) SLAIN BY THE LAW. 361 Consider also that no judgment of God on this side hell is greater than a hard heart under the word. It were better that the providence of God should blast thy es- tate, take away thy children or destroy thy health, than harden thy heart and sear thy conscience under the word. So much as thy soul is better than thy body, so much as eternity is more valuable than time, so much is this spi- ritual judgment more dreadful than all temporal ones. O then as you love your own souls attend upon every opportunity that God affords you. Lay aside your preju- dices against the word or the infirmities of them that preach it ; for the word works not as it is the word of man but as it is the word of God. Pray for the blessing of God upon the word ; for except his blessing go with it it can never come home to your soul. Meditate upon what you hear ; for without meditation it is not likely to have any effectual operation upon you. Search your souls by it, and consider whether that be not your state which it describes, your danger whereof it gives warning. Take heed lest, after you have heard it, the cares of the world choke what you have heard, and cause those budding convictions which begin to put forth to wither. (2.) Let those seriously consider who have only felt some transient and ineffectual operations of the Gospel upon their souls. The Lord has come nigh to some of our souls ; we have felt a power in the ordinances, sometimes terri- fying and sometimes transporting our hearts ; but, alas ! it proves but a morning cloud or the early dew. Hos. 6 : 4. We rejoice in the word, but it is only for a season. John, 5 : 35 ; Gal. 4 : 14, 15. Where the new creature is perfectly formed in one soul, there are many miscar- riages in others ; for which three reasons may be assigned. One is the subtlety and deep policy of Satan, who never more effectually deceives and destroys the souls of men than by such an artifice as this ; for when men have once felt their consciences terrified under the word Method of Grase. -j a 362 THE METHOD OF wKACE. (Ch. 21 and their hearts at other times affected with the blessings of it, they seem to have attained all that is necessary to conversion. These things look so like the regenerating effects of the Spirit that many are deceived by them It is frequently seen that unrenewed hearts have their meltings and transports as well as spiritual hearts. Heaven and hell are affecting, and an unrenewed heart is apt to melt in view of them. Now here is the cheat of Satan, to persuade a man that these must be spiritual affections because the objects about which they are con- versant are spiritual ; whereas it is certain the objects of the affections may be heavenly, and the workings of man's affections about them may be in a mere natural way. The dampening influence of the world is also a cause of these miscarriages under the word. Luke, 8 : 12, 13, 14. There are hopeful beginnings of affection in some persons, especially in their youth ; but when they come to be engaged in the world, how soon are they quench- ed ! As the cares of a family grow on, so does the care of salvation wear off. It is not as it was wont to be, What shall I do to be saved \ How shall I get an interest in Christ ] But what shall I eat and drink, and wherewith shall I and mine be maintained ] The present drowns all thoughts of the future. Good had it been for many men had they never been engaged so deep in the world ; their life is but a constant hurry of business, and a diver- sion from Christ and things that are eternal*. And again, the deceitfulness and treachery of the heart, which too easily gives way to the designs of Satan and suffers itself to be imposed upon by him, is not the least cause why so many hopeful beginnings come to nothing, and the effects of the word vanish. Oh ! that such men would consider that the dying away of their convictions threatens the life of their souls for ever; now is the bud withered, and what expectation is there of fruit after this, except the Lord revive them again ] The Lord open Oh. 21. ) SLAIN BY THE LAW. 363 men's eyes to discern such dangers as these ! Jude, 12 ; Heb. 10 : 38. There are many pauses in the work of conviction ; it seems to die away, and then revives again ; and revive it must, or we are lost. But how many are there who never recover it more ! This is a sore judg merit to the souls of men ! (3.) Let me speak a word of counsel to them on whom the word works effectually : to whose hearts the command ment is come home to revive sin and kill vain hopes ; and these are of two classes. Some are under the first workings of the Spirit in the word. O let it not seem a misery or unhappiness to you that the commandment comes, and sin revives, and your for mer hopes are overthrown. Had you gone on in your secu- rity you had certainly been lost for ever : God has stopt you in the path that leads down to hell, and none that go in there ever return again, or take hold of the paths of life. O ! it is better to weep, tremble and be distressed now, than to mourn without hope for ever. Let it not trouble you that sin has found you out ; you could never have found out the remedy in Christ, if you had not found out the disease and danger by the coming of the command- ment. And I beseech you carefully to observe whether the operations of the word upon your hearts be deeper and more powerful than they are found to be in such souls as miscarry under it. Does it come to you and show you not only this or that particular sin, but all the evils of your heart and life ; the corruption of your nature as well as the transgression of your life ] If so, it promises well and looks hopefully for you. The commandment comes to others and startles them with the fears of dam- nation ; but does it come to thee and discover the infi- nite evil of thy sin as it is committed against the great, holy and righteous God, and so melt thy heart into tears for the wrong thou hast done him, as well as in view of the danger into which thou hast brought thyself? If it 364 THE METHOD OF GRACE. (Ch. 21. so revive sin as to kill all vain hopes in thee, and send thee to Christ alone as thy only door of hope, these trou bles will prove the greatest mercy upon thy soul. Others there are upon whom the word has had its full effect in conversion. O bless God for ever for this mercy ; you cannot sufficiently value it ! God has not only made it a convincing but a converting word to your souls. How many have sat under the same word, but never felt such effects of it 1 As Christ said in another case, there were many widows in Israel in the time of Elijah, but un- to none of them was the prophet sent, save unto Sarepta, a city of Sidon, to a certain widow there. Luke, 4 : 25, 26. So I may say, there were many souls in the same congregation, but unto none of them was the word sent with a commission to convince and save, but thyself; one as improbable to be wrought upon as any soul there. O let this excite thankfulness in your soul ; and let it make you love the word as long as you live. " I will never for get thy precepts, for with them thou hast quickened me." Psalm 119 : 93. But above all I beseech you make it appear that the commandment has come home to your hearts with power to convince you of the evil of sin, by your care to shun it as long as you live. If you have seen sin in the glass of the law of God ; if your heart has been broken for it in the days of your trouble, you will choose the worst af- fliction rather than sin. It would be the greatest folly to return again to iniquity. Psalm 85 : 8. You that have seen so much of the evil of sin and the danger that fol- lows it ; you that have had such inward terrors and fears of spirit about it, will be loth to feel those stings of con- science again for the best enjoyment in this world. Blessed lie God if any word has been brought home to our hearts to bring us to Christ ! ch.aa) TAUGHT OF GOD, 365 CHAPTER XXII. NECESSITY OF BEING " TAUGHT OF GOD." Tt is written in the prophets, And they shall be all taught oj God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. John, 6 : 45. How necessary to our union with Jesus Christ the application of the law to the heart of a sinner is, we have seen in the last discourse. We now proceed to considei how impossible it is, either for the commandment to come to us, or for us to come to Christ without instruc- tion from above. This Scripture has much of the mind of God in it ; and he that is to expound it had need himself to be taught of God. In the foregoing verses Christ offers himself as the bread of life unto the souls of men : against this doc- trine they oppose their carnal reason. Christ strikes at the root of all their objections in his reply. " Murmur not among yourselves : no man can come to me, except the Father which hath sent me draw him ;" as though he had said, " You slight me because you do not know me, and you do not know me because you are not taught of God : of these divine teachings the prophets of old have spoken, and what they foretold is at this day ful- filled in our sight ; so many as are taught of God, and no more, come unto me in the way of faith : it is impossible to come without the teachings of God, and it is as im- possible to fail in coming unto me under the influence of these divine teachings." The words selected consist of two parts, namely : 1. An allegation out of the prophets: "It is written in the prophets, And they shall be all taught of God." The places in the propnets to which Christ seems to refer, are 366 THE METHOD OF dRACE. (Ch. 22. Isa. 54 : 13, " And all thy children shall be taught of the Lord ;" and Jer. 31 : 34, " And they shall teach no more every man his neighbor, and every man his brother, saying, know the Lord, for they shall all know me, from the least of them unto the greatest of them, saith the Lord." These promises contain the great blessing of the new covenant, namely, divine instruction, without which no man can obtain an interest in Christ. 2. We have the application of these testimonies out of the prophets made by Christ himself, V Every man therefore that hath heard, and learned of the Father, cometh unto me." In which words we have both the necessity and the efficacy of these divine teachings ; with- out them no man can come, and with them no man can fail. Hence we draw two propositions : Doct. 1. The teachings of God are absolutely necessary to every man that cometh unto Christ in the way of faith. Doct. 2. No man can miss of Christ, or fail in the way of faith, iliat is under the sjiecial teaching of the Father. Doct. 1. The teachings of God are absolutely necessary to every man that comctli unto Christ in the way of faith. Of the necessity of divine teaching in order to believ- ing, the apostle speaks in Eph. 4 : 20, 21 : " But ye have not so learned Christ; if so be that ye have heard him, and been taught by him, as the truth is in Jesus :" that is, your faith must be effectual both to the reformation of your lives and your perseverance in the ways of holiness, if it be such a faith as is introduced into your hearts by divine teaching. In explaining this point I shall speak to the following inquiries : How does God teach men, or what is implied in our being taught of God ] What are those special lessons which all believers are taught of God 1 In what manner does God teach these things to men in the day of their conversion to Christ 1 What in- Ch. 22.) TAUGHT OF GOD. 367 fluence has God's teaching upon our believing ? And why is it impossible for any man to believe or come to Christ without the Father's teaching] I. How DOTH GOD TEACH MEN, or what is implied in our being taught of God ] 1. The teaching of God is not to be understood of any extraordinary appearances or immediate voice of God to men. God did indeed in former times so appear unto some, Numb. 12 : 8 ; but now these extraordinary ways are ceased, Heb. 1 : 1, 2, and we are no more to expect them. We may sooner meet with satanical delusions than divine illuminations in this way. I remember the learned Gerson tells us that the devil once appeared to a holy man in prayer, personating Christ and saying, I am come in person to visit thee, for thou art worthy. But he shut his eyes, saying, I will not see Christ here ; it is enough for me to see him in glory. We are now to attend only to the voice of the Spirit in the Scriptures: this is a more sure word than any voice from heaven. 2 Pet. 1 : 19. 2. The teachings of God are not to be understood as op- posite to or exclusive of the teachings of men. Divine teach- ings do not render the ministry vain or useless. Paul was taught of God, Gal. 1 : 12, and his conversion had some- thing extraordinary in it, yet the ministry of Ananias was used and honored in that work. Acts, 9 : 4, 17. Divine teachings excel but do not exclude human teachings. I know the scripture to which Christ here refers is objected against the necessity of a standing ministry in the church : " They shall teach no more every man his neighbor, and every man his brother." Jer. 31 : 34. But if these words should be understood absolutely, they would not only overthrow God's own institution, 1 Cor. 12 : 28, and de- prive us of a principal fruit of Christ's ascension, Eph. 4:11, 12, but would destroy all private instructions and admonitions. Such a sense would make the prophet con- tradict the apostle and destroy the unity and harmony of 368 THE METHOD OF GRACE. (Ch. i*>. the Scriptures : the sense therefore cannot be negative, but comparative ; it shows the excellency of divine, but does not destroy the usefulness of human teaching. The teachings of men are made effectual by the teachings of the Spirit ; and the Spirit in his teachings will use and honor the ministry of man. 3. The teaching of God is the spiritual and heavenly light by which the Holy Spirit shines into the hearts of men, to give them "the light of the knowledge of the glory of God in the face of Jesus Christ." 2 Cor. 4:6. And though this is the proper work of the Spirit, yet it is called the teaching of the Father, because the Spirit who enlightens us is commissioned and sent by the Father so to do. John, 1 4 : 26. Now these teachings of the Spirit of God consist in two things : (1.) In his sanctifying impressions or regenerating work upon the soul, by virtue of which it receives insight into spiritual things ; and that not only as illumination is the first act of the Spirit in our conversion, Col. 3 : 10, but as his whoJe work of sanctification is illuminative and instructive to the converted soul. " The anointing which ye have received of him abideth in you ; and ye need not that any man teach you, but as the same anointing teach- eth you." 1 John, 2 : 27. The meaning is, that sanctifica- tion gives the soul experience of the mysterious things contained in the Scriptures, and that experience is the most excellent key to unlock and open those scripture- mysteries : no knowledge is so distinct, so clear, so sweet, as that which the heart communicates to the head. " If any man will do his will, he shall know of the doctrine." John, 7 : 17. A man that never read the nature of love in books may yet truly describe it by the sense of it in his own soul ; yea, he that has felt, much better under- stands than he that has only read or heard. O what a light does spiritual experience cast upon a great part of U. Scriptures ! for indeed sanctification is the very copy Ch. 23.) TAUGHT OF GOD. 369 or transcript of the word of God upon the heart of man : I will write my law in their hearts. Jer. 31 : 33. So that the Scriptures and the experience of believers answer to each other, as the lines in the press answer to the impres- sions upon the paper, or the figure in the wax to the en- graving in the seal. When a sanctified man reads David's psalms or Paul's epistles, how is he surprised with won der to find the very workings of his own heart so exactly expressed there ! O, says he, these holy men speak what my heart has felt. (2.) The Spirit of God teaches us, moreover, by his gracious assistances which he gives us as our need re- quires : " It shall be given you in that same hour what ye shall speak." Matt. 10 : 19. He " shall bring all things to your remembrance." John, 14 : 26. He assists both the understanding in the apprehension of truth and the heart in the improvement of it. II. We inquire WHAT ARE THOSE SPECIAL TRUTHS whici believers learn of the Father when they come to Christ There are many great and necessary truths in which the Spirit enlightens men in that day. I cannot say they are all taught to every believer in the same degree and order ; but it is certain that believers are taught of God such lessons as these, which they never so understood before. Lesson 1. They are taught of God that there is abun- dantly more evil in their nature and actions than ever they had discerned. The Spirit when he cometh shall convince the world of sin. John, 16 : 8, 9. Men had a general no tion of sin before ; so had Paul when a Pharisee : *but how different were his apprehensions of sin from all he had in his natural state, when God brought home the commandment to his very heart! There is as great a difference between such an intuitive knowledge of sin, whereby God makes a soul to discern the nature and evil of it in a spiritual light, and the mere traditional or specu- 16* 370 THE METHOD OF GRACE. (,Ch.22 lative knowledge of it, as there is between the sight of a painted lion on the wall and the sight of a living lion roar- ing in the way. The intuitive sight of sin is another thing than men imagine it to be : it is a sight that wounds a man to the very heart, Acts, 2 : 37 ; for God not only shows a man this or that particular sin, but in the day of conviction he sets all his sins in order before him. Psalm 50 : 21. Conviction lays open the original corruption whence spring the innumerable evils of the life, James, 1 : 14, 15; and the Lord shows the man whom he is bringing to Christ the sinful and miserable state which he is in by reason of both. John, 16 : 9. And now all excuses and defences of sin are gone; he shows him how his iniqui- ties have exceeded, Job, 36 : 8, 9 ; exceeded in number and in aggravations of sinfulness ; exceeding many and exceeding vile : "No such sinner in the world as I ! Can such sins as mine be pardoned ] The greatness of God magnifies my sin ; the holiness of God makes it beyond measure vile ; the goodness of God adds inconceivable weight to my guilt. O, can there be mercy for such a wretch as I ! If there be, then there will not be a greater example of the riches of free grace in all the world than I am." Thus God teacheth the evil of sin. Lesson 2. God teaches the soul whom he is bringing to Christ the misery which hangs over it because of sin. Scripture-threatenings were formerly slighted, now the soul trembles at them. Isa. 28 : 15 ; Psalm 50 : 21. Men thought as they heard no more of their sins after the com- mission of them, that they should never hear more ; that the effect had been as transient as the act of sin was ; or if trouble must follow sin, they should fare no worse than others, men generally being in the same case; besides, they hoped to find God more merciful than many preachers re- presented, him. But when light from God enters the soul to discover the nature of God and of sin, it sees that whatever wrath is treasured up for sinners in the diead- Ch.22.) TAUGHT OF liOD. 371 fill threatenings of the law is but the just demerit of sin : " The wages of sin is death." Rom. 6 : 23. The penal evil of damnation is but equal to the moral evil of sin : so that in the whole ocean of God's wrath there is not one drop of injustice ; yea, the soul doth not only see the justice of God in its eternal damnation, but the wonder- ful mercy of God in its being delayed so long. How is it that I am not in hell ! Now do the fears of eternity seize the soul, and the worst of men are supposed to be in a better condition than one's self. Never do men trem ble at the threatenings of God, nor rightly apprehend the danger of their condition, until sin and the wages of sin are discovered to them by a light from heaven. Lesson 3. God teaches the soul whom he brings to Christ that deliverance from sin and the wrath to come is the greatest and most important business it hath to do in this world. " What must I do to be saved V O direct me to some effectual way, if there be any, to secure my wretched soul from the wrath of God ! Sin, and the wrath that follows it, are things that swallow up the soul and drink up the spirits of men. These things float not upon their fancies as matters of speculation, but settle upon their hearts day and night as the deepest of all con- cerns. They now know much better than any mere scho- lar the sense of the text, " What is a man profited, if he shall gain the whole world and lose his own soul 1 or what shall a man give in exchange for his soul 1" Matt. 16 : 26. Five things show how weighty the cares of salvation are upon their hearts. 1. Their continual solicitude about these things : if earthly affairs divert them for a while, yet they return again to this solemn business. 2. Their careful redeeming of time, saving the very mo- ments thereof to employ about this work. Those that were prodigal of hours and days, now look upon every moment of time as precious and valuable. 3. Their fears 372 THE METHOD OF GRACE. ( Ch. 22 lest they should come short at last, show how much their hearts are set upon this work. 4. Their readiness to em- brace all the assistance they can get from others ; and, 5. The little notice they take of all other troubles, tells you their hearts are taken up about greater things. Lesson 4. The Lord-teaches souls that are coming to Christ, that though it be their duty to strive to the uttermost for salvation ; yet all strivings in their own strength are insufficient to obtain it. This work is quite above the power of nature: "It is not of him that willeth, nor of him that runneth, but of .God that showeth mercy." The soul is brought to a full conviction of this by the dis- covery of the heinous nature of sin and the severity of the law of God. No repentance or reformation can pos- sibly amount to a just satisfaction, nor are they within the compass of our will. It was a saying of Dr. Hill to his friends, speaking about the power of man's will ; he would lay his hand upon his breast and say, Every man hath something here to confute the erroneous doctrine. This takes off the soul from expectations of deliverance in that way : it cannot but strive, that is its duty ; but to expect deliverance as the purchase of its own strivings would be its sin Lesson 5. The soul that is coming to Christ by faith, is taught of God, that though its state be sad, yet it is not desperate. There is a way of escape for poor sinners, how dark and fearful soever their own apprehensions are ; there is usually at this time a dawn of hope in the soul that is under the Father's teachings ; and this com- monly arises from the general promises of the Gospel, which, though they do not presently secure the soul from danger, mightily support it against despair. For though they be not certain that deliverance shall be the event of their trouble, yet the possibilities and probabilities of deliverance are a great stay to a sinking soul. The troubled soul cannot but acknowledge itself to be in a Cn. 22.) TAUGHT OF GOD. 373 far better case than the damned are, whose hopes are perished from the Lord. And herein the merciful nature of God is discovered, in opening the door of hope al- most as soon as the evil of sin is seen. It was not long after Adam's eyes were opened to see his misery, that God showed Christ in the first promise. Gen. 3 : 15. And the same method of grace is still continued to his elect offspring. Gal. 3 : 21, 22 ; Rom. 3 : 21, 22. These hopes the Lord sees necessary, to encourage the use of means ; hope sets all the world at work ; if all hope were cut off', every soul would sit down in sullen despair. Lesson 6. The Lord teaches those who come to Christ, that there is a fulness of saving power in him, to deliver the soul that receives him from all its sin and misery. Heb. 7 : 25 ; Col. 1:19; Matt. 28 : 18. This is a neces- sary point for every believer to learn from the Father ; for unless the soul be satisfied of the fulness of Christ's saving power, it will never move towards him. And here- in also the goodness of God is most seasonably manifest- ed, for at this time it is the design of Satan to fill the soul with despairing thoughts of a pardon ; but all those thoughts vanish before the discovery of Christ's all-suffi- ciency. Now the sin-sick soul saith with the woman, "If I may but touch his garment I shall be whole." Matt. . 9 : 21. How deep soever the guilt of sin be, the soul . which acknowledges the infinite dignity of the blood of Christ, the offering it up to God in our stead, and God's declared satisfaction in it, must be satisfied that Christ is " able to save to the uttermost all that come unto God by him." Lesson 7. Every man that cometh to Christ is taught qf God that he can never reap any benejit liy the Mood of Christ except he have union with Christ. 1 John, 5 : 12 ; Eph. 4 : 16. Time was when men thought nothing was necjessary to their salvation but the death of Christ but 'now the Lord shows them that their union with 37*4 HE METHOD OF GRACE. (Ch.22 Christ by faith is as necessary to their salvation as the death of Christ. The purchase of salvation is an act of Christ without us whilst we are yet sinners ; the appli- cation thereof is by a work wrought within us when we are believers. Col. 1 : 27. In the purchase all the people of God are redeemed together by way of price ; in the application they are redeemed, each individually, by way of power. As the sin of Adam could never hurt us un- less he had been our head by way of generation ; so the righteousness of Christ can never benefit us unless he be our head by way of regeneration. In teaching this les- son, the Lord in mercy unteaches and blots out that dangerous principle by which the greatest part of the christianized world dp perish, namely, that the death of Christ is in itself effectual to salvation, though a man be never regenerated or united to him by saving faith. Lesson 8. God teaches the soul whom he is bringing to Christ, that whatever is necessary to be wrought in us, or done by us, in order to our union with Christ, is to be obtained from him by prayer. Ezek. 36 : 37. And the soul no sooner comes under the effectual teachings of God, but the Spirit of prayer begins to breathe in it, " Behold he prayeth." Acts, 9:11. Those that were be- fore taught to pray by men, are now taught of the Lord to pray. To pray did I say? Yea, and to pray fervently too, as men concerned for their eternal happiness ; to pray not only with others, but to pour out their souls be- fore the Lord in secret ; for their hearts are as bottles full of new wine, which must vent cr break. Now the soul returns to its God often in the same day," now it can express its burdens and wants in words and groans which the Spirit teacheth. They pray, and will not give over till Christ come with complete salvation. Lesson 9. All that come to Christ are taught of God to abandon their former ways and companions in sin. Isa 55 : 7; 2 Cor. 5 : 17. Sins that were profitable ami plea Cfa. 522. ) TAUGHT OF GOD. 375 sant as the right hand and right eye must now be cut off. Companions in sin, once the delight of their lives, must now be cast off. Christ says to the soul concerning these, as in another case, " If therefore ye seek me, let these go their way." John, 18 : 8. And the soul says, " De- part from me, ye evil-doers ; for I will keep the com mandments of my God." Psa. 119 : 115. And now pleasant sins and companions in sin become the very burden and shame of a man's soul. Objects of delight become objects of pity. No endearments, no earthly in terests whatever are found strong enough to hold the soul any longer from Christ. Nothing but the effectual teachings of God are found sufficient to dissolve such bonds of iniquity as these. Lesson 10. All that come unto Christ are taught of God that there is unequalled beauty and excellence in the ways and people of God. Psa. 16:3. When the eyes of strangers to Christ begin to be enlightened in his knowledge, you may see the change of judgment wrought in them with respect to the people of God : towards them especially whom God has any way made instrumental for the good of their souls : they then call the spouse of Christ the fairest among women. Sol. Song, 5 : 9. Now, and never before, the righteous appears more excellent than his neighbor. Change of heart is always accompanied with change of judgment with respect to the people of God : thus the jailer washed the apostle's stripes, to whom he had been so cruel before. Acts, 16 : 33. The godly now seem to be the glory of the places where they live ; and the glory of any place seems to be darkened by their re- moval. It is esteemed a choice mercy to be in their com- pany. " We will go with you ; for we have heard that God is with you." Zech. 8 : 23. Whatever low thoughts they had of the people of God before, now they are the excellent of the earth, in whom is all their delight. Lesson 11. All that come to Christ are taught of God 376 THE METHOD OF GRACE. (.Ch i, that whatever difficulties they apprehend in religion v they must not, on pain of damnation, be discouraged thereby, or return again to sin. " No man having put his hand to the plough, and looking back, is fit for the kingdom of God." Luke, 9 : 62. Ploughing work is hard work ; a strong and steady hand is required for it : he that ploughs must keep on, and make no balks in the hardest ground he meets. Religion is running a race, 1 Cor. 9 : 24 ; there is no standing still, much less turning back, if we hope to win the prize. The devil, indeed, labors every way to discourage the soul by representing the insuperable difficulties of reli- gion ; and young beginners are but too apt to fall into despondency ; but the teachings of the Father encourage them, and they are carried on from strength to strength against all the oppositions they meet from without and the discouragements they find within them. To this con- clusion they are brought by the teaching of God, " We must have Christ, we must get pardon, we must strive for salvation, let the difficulties and sufferings be never so great or manyji' As one said, It is necessary that I go on, it is not necessary that I live ; so says the soul thai is taught of God, It is easier for me to dispense with ease, honor, relations, yea, with life itself, than to part with Christ and the hopes of eternal life. Lesson 12. They that come to Christ are taught of God that whatever unworthiness they discover in them- selves, and whatever their fears as to acceptance; yet it is their wisdom to venture themselves upon Jesus Christ whatever be the issue. Three great discouragements are usua41y found in the hearts of those that come to Christ in the way of faith. The- greatness of guilt and sin. How can I go to Christ that have been so vile a wretch ? And here measuring the grace and mercy of Christ by what it finds in itself or in other creatures, the soul is ready to Ch. 22.) TAUGHT OF GOD. 377 sink under the weight of its own discouraging thoughts 1 Sam. 24 : 19. The sense they have of their own insufficiency to do what God requires. " My heart is harder than adamant, how can I break it ] My will is stubborn and obstinate ; the frame and temper of my spirit is altogether carnal and earthly, and it is not in the power of my hand to change it ; alas ! I cannot subdue any one corruption, nor perform one spiritual duty, nor bear one of those burdens which religion lays upon all that follow Christ." This also proves a great discouragement in the way of faith. And which is more than all, the soul that is coming tc Jesus Christ has no assurance of acceptance with him if it should venture itself upon him. It is much more probable, if I look to myself, that Christ will shut the door of mercy against me. But under all these discouragements the soul learns this lesstfn from God, that, ungodly as it is, it is eve- ry way its duty and concern to go on in the way of faith, and make the great venture of itself upon Jesus Christ : and of this the Lord convinces the soul by two things : (1.) The soul sees an absolute necessity of coming. Ne- cessity is laid upon it, there is no other way. Acts, 4 : 12. God has shut it up by a blessed necessity to this only door of escape. Gal. 3 : 23. Damnation lies in the neglect ot Christ. Heb. 2 : 3. The soul has no choice in this case ; angels, ministers, duties, cannot save me ; Christ, ana none but Christ can deliver me from present guilt and the wrath to come. Why do I delay when certain ruin must inevitably follow the neglect or refusal of gospel- offers ] (2.) The Lord shows those under his teaching the pro- babilities of mercy for their encouragement in believing. And these probabilities the soul is enabled to gather 378 THE METHOD OF GRACE. (Oh. 22 from the general and free invitations of the Gospel, Isa. 55 : 1, 7 ; Rev. 22 : 17 from the conditional promises of the Gospel, John, 6 : 37 ; Matt. 11 : 28 ; Isa. 1 : 18 from the vast extent of grace beyond all the thoughts of men, Isa. 55 : 8, 9 ; Heb. 7 : 25 from the encouraging examples of other sinners who have found mercy in as bad a condition as they, 1 Tim. 1 : 13 ; 2 Chron. 33 : 13 ; 2 Cor. 6 : 10, 11 from the command of God, which an- swers all the objections of unworthiness and presumption in them that come to Christ, 1 John, 3 : 23, and from the changes already made upon the temper of the heart. " Time was when I had no sense of sin nor sorrow for it ; no desire after Christ, no heart to duties. But it is not so with me now : I i\ow see the evil of sin so as I never saw it before ; my heart is now broken in the sense of that evil ; my desires begin to be inflamed after Jesus Christ ; I am not at rest, nor where I would be, till I am in secret mourning after the Lord Jesus ; surely these are the dawnings of the day of mercy ; let me go on in this way." It saith, as the lepers at the siege of Sa- maria, 2 Kings, 7 : 3, 4, " If I stay here, I perish :" If I go to Christ I can but perish. Hence believers bear up against all discouragements. Thus you have the lessons which all who come to Christ are taught by the Father. Cb. 23. ) TAUGHT OF GOD. 379 CHAPTER XXIII. NECESSITY OF BEING " TAUGHT OF GOD." CONTINUED. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. John, 6 : 45. In the last chapter we considered the great truth, that the teachings of God are absolutely necessary to every soul that cometh unto Christ in the way of faith. I have shown, 1, what is implied in the teachings of God ; and 2, what those special lessons are which believers hear and learn of the Father. It remains to show, 3, what are the pro- perties of divine teaching ; 4, what influence they have in bringing souls to Christ; and 5, why it is impossible for any man to come to Christ without these teachings of the Father. III. What are THE PROPERTIES OF DIVINE TEACHING 1 Concerning the teachings of God we affirm in general, tfyat- though they do not exclude, yet they vastly differ from all human teachings: as the power of God tran- scends all human power, so the wisdom of God in teach- ing transcends all human wisdom. 1. God teacheth powerfully. He speaks to the soul. When the word comes accompanied with the Spirit, it is mighty, through God, to cast down all imaginations. 2 Cor. 10 : 4. Now the Gospel comes not in word only, as it was wont to do, but in power, 1 Thes. 1 : 4, 5, a pow- er that makes the soul fall down before it and acknow- ledge that God is in that word. 1 Cor. 14 : 25. 2. The teachings of God are sweet. Men never relish the sweetness of truth till they learn it from God. His name is an ointment poured forth. Sol. Song, 1:3. " His Tiouth is most sweet " Sol. Song, 5 : 16. O how power- 380 THE METHOD OF GRACE. ( Ch. 23. fully and how sweetly does the voice of God slide into the hearts of poor broken-hearted sinners ! how dry and tasteless are the discourses of men compared with the teachings of the Father ! 3. God teacheth plainly. He not only opens truths to the understanding, but he opens the understanding also to perceive them. In that day the vail is taken away from the heart, 2 Cor. 3 : 16 ; a light shines into the soul, a beam from heaven is darted into the mind. Luke, 24 : 45. Divine teachings are satisfying; the soul doubts and he- sitates no more, but acquiesces in what God teaches, and is so satisfied that it can. venture all upon the truth of what it has learned from God : as that martyr said, I can- not dispute, but I can die for Christ. S.ee Prov. 8 : 8, 9. 4. The teachings of God are infallible. The wisest of men may mistake, and lead others into mistakes ; but it is not so in the teachings of God. If we can be sure that God teaches us, we may be as sure of the truth of what he teaches ; for his Spirit guideth us into all truth, John, 16 : 3, and into nothing but truth. 5. The teachings of God are abiding; they make ever- lasting impressions upon the soul ; they are ever witlvit. Psalm 119 : 98. The words of men vanish, but the words of God abide : what God teaches he writes upon the heart, Jer. 31 : 33, and that will abide. It is usual with those whose understandings have been opened by the Lord, to say, many years afterward, I shall never forget such a scripture which once convinced, such a promise which once encouraged me. 6. The teachings of God are saving, they make the soul wise unto salvation. 2 Tim. 3 : 15. There is much of other knowledge that goes to hell with men ; bufe " this is life eternal, that they might know thee the on'.y true God, and Jesus Christ whom thou hast sent." John ? 17 : 3. This is deservedly styled the light of life, John 8 : 12. In this light we shall see light. Psalm 36 : 9 Ch. 23.) TAUGHT OF GOD. 381 7. The teachings of God make their v?ay into the weak- est capacities. " The heart also of the rash shall under- stand knowledge, and the tongue of the stammerers shall be ready to speak plainly." Isa. 32 : 4. Upon this account Christ said, " I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and. prudent, and hast revealed them unto babes." Matt. 11 : 25. It is admirable to see what clear illumina- tions some illiterate Christians have in the mysteries of Christ and salvation, which others, of great abilities, deep and searching heads, can never discover with all their learning and study. 8. The teachings of God are transforming, they change the soul into the same image, 2 Cor. 3 : 18 ; God casts them whom he teacheth into the very mould of those truths which they learn of him. Rom. 6 : 17. IV. Let us see what INFLUENCE DIVINE TEACHINGS HAVE UPON SOULS in bringing them to Christ, and we shall find a threefold influence in them. 1. They have an influence upon the means by which we come to Christ. The best ordinances are but a dead letter except the teaching and quickening Spirit of God vvork with them. 2 Cor. 3:6. The best ministers, like the disciples, cast forth the net, but take not one soul till God teach as w r ell as they. Paul is nothing, and Apollos nothing, but God that giveth the increase. 1 Cor. 3 : 7. Let the most learned and powerful orator be in the pul- pit, yet no man's heart is persuaded till it hear the voice of God. 2. They have influence upon the mind to remove what hindered it from Christ. Except the minds of men be first led from those errors by which they are prejudiced against Christ, they will never be persuaded to come to him ; and nothing but the Father's teachings can cure those evils of the mind. The mind of man slights the truths of God until he teach them, and then they trein- 382 THE METHOD OF GRACE. ( Ch. -23 ble with reverence of them. Sin is but a trifle till God shows it to us in the law, and then it appears exceeding sinful. Rom. 7 : 13. We think God to be such a one as ourselves, Psalm 50 : 21, until he discover himself to us in his infinite greatness, holiness, and justice; and then we cry, who can stand before this great and dreadful Lord God ! We thought there was time enough hereaf- ter to mind the concerns of another world, till the Lord opened our eyes to see in what danger we stood on the very brink of eternity ; and then nothing alarmed us more than the fears that our time would end before the great work of salvation be finished. We thought our- selves in a converted state till God made us see the ne- cessity of another manner of conversion upon pain of eternal damnation. We readily caught hold upon the promises when we had no right to them ; but the teach- ings of God make the presumptuous sinner let go his hold, that he may take a better and surer hold of them in Christ. We once thought that the death of Christ had been enough to secure our salvation ; but under the teachings of God we discern the necessity of a change of heart, or else the blood of Christ can never profit us. Thus the teachings of God remove the errors of the mind by which men are withheld from Christ. 3. The teachings of God powerfully attract the will of a sinner to Christ. Hos. 2:14. But of these drawings of the Father I have largely spoken before, and therefore shall say no more of them in this place, but hasten to consider, V. WHY IT IS IMPOSSIBLE FOR ANY MAN TO COME TO CHRIST WITHOUT THE FATHER'S TEACHINGS, and this will appear from three considerations : 1. The impossibility of coming to Christ without the teachings of the Father will appear from the power of sin, which has so strong a hold upon the hearts of all unregenerate men that no human persuasion whatever Ch. 23.) TAUGHT OP GOD. 383 can separate them; for sin is natural in the soul; it is born and bred with a man. Psalm ^1:4; Isaiah, 48 : 8. It is as natural for fallen man to sin as it is to breathe. Again, the power of sin has been strengthening itself from the beginning by long-continued custom, which gives it the force of a second nature, and makes regeneration naturally impossible. " Can the Ethiopian change his skin or the leopard his spots ] Then may ye also do good that are accustomed to do evil." Jer. 13 : 23 Sin is also the delight of a sinner. " It is as sport to a fool to do mischief." Prov. 10 : 23. Carnal men have no other pleasure but what arises from their lusts : to cut off their corruptions by mortification were at once to deprive them of all the pleasure of their lives. Sin being thus natural, customary, and delightful, bewitches their hearts to mad- ness, so that they rather choose damnation than separa- tion from sin. Their hearts are fully set in them to do evil, Eccles. 8 : 11 ; they rush into sin "as the horse rusheth into the battle." Jer. 8 : 6. And now, what can separate a man from his beloved lusts, except the power- ful teaching of God ] Nothing but a light from heaven can rectify the enchanted mind ; no power but that of God can change the sinful inclination of the will. 2. The impossibility of coming to Christ without the Father's teaching appears from the indisposedness of man, the subject of this change. The natural man receives not the things which are of God. 1 Cor. 2 : 14. Three things must be wrought upon man before he will come to Christ. His understanding must be enlightened ; his hard heart must be broken ; his obstinate will must be subdued : all these are effects of a supernatural power. The illumina- tion of the mind is the work of God. 2 Cor. 4 : 6 ; Rev. 3 : 17; Eph. 5 : 8. The breaking of the heart is the Lord's work ; it is he that giveth repentance. Acts, 5 : 31. It is the Lord that " taketh away the heart of stone and giveth a heart of flesh." Ezek. 36 : 26. It is he that 384 THE METHOD OF GRACE. (Ch. 23 poureth out the spirit of contrition upon man. Zech. 12 : 10. The changing of the natural bent and inclination of the will is the Lord's prerogative. Phil. 2 : 13. All these things are effectually done in the soul of man when God teaches it, and never till then. 3. The nature of faith, by which we come to Christ, shows the impossibility of coming without the Father's teaching. It is not of ourselves, but the gift of^od. Eph. 2:8. It is not acquired by industry, but imparted by grace. Phil. 1 : 29. The light of faith by which spiritual things are discerned is from above. Heb. 11 : 1, 27. It eeeth things that are invisible. The adventures of faith are so ; for against hope a man believeth in hope, giving glory to God. Rom. 4 : 18. By faith a man goes to Christ against all the discouragements of reason. The self-de- nial of faith is from above : the cutting off the right hand and plucking out of the right eye must be so. Matt. 5 : 29. The victories of faith all speak it to be from God ; it overcomes the strongest oppositions from without. Heb. 11 : 33, 34. It subdues and purges the most obsti- nate and deep-rooted corruptions within. Acts, 15 : 9. It overcomes all the blandishments of the bewitching world. 1 John, 5 : 4. All which considered, how evident is the conclusion that none can come to Christ without the Father's teachings. INFERENCE 1. How false and absurd is the doctrine which asserts the possibility of believing without Divine grace. The desire of self-sufficiency was the ruin of Adam, and the conceit of self-sufficiency is the ruin of his posterity. This doctrine is not only contradictory to the current of Scripture, Phil. 2 : 13, John, 1 : 13, with many other texts, but to the experience of believers ; yet the pride of nature will strive to maintain what Scrip- ture and experience plainly contradict. 2. Hence we may also inform ourselves liow it conies to2^ass that so many wise and learned men mis* Christ, while many dL 23.) TAUGHT OF GOD. 385 simple and illiterate persons obtain salvation by Mm. The reason is plainly given us by Christ. " It is given to you to know the mysteries of the kingdom of heaven, but to them it is not given." Matt. 13 : 11. It is the dropping of Divine teaching upon one and not upon another that dries up the green tree and makes the dry tree flourish. Many natural men have searching wits, solid judgments, nimble fancies, tenacious memories ; they can search out the mysteries of nature ; satisfy the inquiries of the cu- rious ; measure the earth, and discover the motions of the heavens ; but after all take up their place in hell, when in the meantime the statutes of the Lord (by the help of his teachings) make wise the simple. Psalm 19 : 17. It is no matter how dull the scholar be, if God undertake to be the teacher. I remember Austin speaks of one who was commonly reputed a fool, and yet he judged him to be truly godly, and that by two signs of grace which ap- peared in him : one was his seriousness when he heard any thing of Christ; the other his indignation against sin. It was truly said by two cardinals riding to the coun- cil of Constance, who overheard a poor shepherd in the fields with tears bewailing his sins, The unlearned will rise and take heaven, whilst we, with all our learning, shall descend into hell. 3. This also informs us the true reason of tlie various success of the Gospel in the souls of men. Here we see why the ministry of one man becomes fruitful, and of another barren ; yea, why the labors of the same man prosper at one time and not at another ; these things are according as God accompanies our teachings. We often 9se a plain discourse blessed with success, whilst that which is more neat and labored comes to nothing. Aus- tin has a similitude to illustrate this. Suppose, says he, two conduits, the one very plain, the other curiously carved and adorned with images of lions, eagles, &c. the water does not refresh and nourish as it comes from such Method of G.mcn. J 7 386 THE METHOD OF GRACE. (Ch. 2? a conduit, but as it is water. Where we find most of man, we frequently find least of God. I do not speak this to encourage carelessness and indolence, but to provoke the dispensers of the Gospel to more earnest and fer- vent prayer for the blessing of the Spirit upon their la- uors, and to make men less fond of their own gifts and abilities. 4. Learn hence the transcendent excellence of saving, spi- ritual knowledge, above that which is natural. One drop of knowledge taught by God is more excellent than the whole ocean of human knowledge and acquired gifts. Phil. 3:8; John, 17: 3; 1 Cor. 2 : 2. Let no man therefore be dejected at the want of those gifts with which unsanctified men are adorned. If God has taughl thee the evil of sin, the worth of Christ, the necessity of regeneration, the mystery of faith, the way of commu- nion with him, trouble not thyself on account of igno- rance in natural things : thou hast that, reader, which will bring thee to heaven ; and he is truly wise that knows the way of salvation, though he be ignorant in other things. Thou knowest those things which all the learned doctors and libraries in the world could never teach thee, but God has revealed them to thee : bless God and take courage. 5. If there is 110 coming to Christ without the teach ings of the Father, it greatly concerns us to examine out hearts whether we have had the saving teachings of God under the preaching of the Gospel. Let not the question be mistaken. I do not ask what books you have read, what ministers you have heard, what stock of specula ,ive knowledge you have acquired, bat the question is whether God ever spake to your hearts and has effectu- ally taught you such lessons as were mentioned in our last discourse ] There is a vast difference between that speculative and traditional knowledge which man learns from men, and that spiritual and transforming knowledge Oh. 23.) TAUGHT OP GOD. 387 which a man learns from God. If you ask how the teach- ings of God may be distinguisned from all mere human teachings, I answer, they may be discerned and distin- guished by these signs : Sign 1. The teachings of God are very humbling to th& soul. Human knowledge puffeth up, 1 Cor. 8 : 1, but the teachings of God greatly abase the soul, " I have heard of thee by the hearing of the ear: and now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes." Job, 42 : 5, 6. The same light which discov- ers to us the holiness, justice, greatness and goodness of God, discovers also the vileness and total unworthiness of the best and holiest of men. Isaiah, 6:5. Sign 2. The teachings of God are deeply impressive; they fully reach the heart of man. " I will allure her, and bring her into the wilderness, and speak com- fortably unto her," Hos. 2:14; or, as it is in the Hebrew, I will speak to her heart. When God shows man the evil of sin, he so convinces the soul that no creature-comforts have any sweetness in them ; and when he shows man his righteousness and peace in Christ, he so comforts the heart that no outward afflic- tions have any bitterness in them. One drop of consola- tion from heaven sweetens a sea of trouble upon earth. " In the multitude of my thoughts within me, thy com- forts delight my soul." Psalm 94 : 19. Sign 3. The teachings of God are sanctifying and re new- ing ; they reform and change the heart. "If so be that ye have heard him, and have been taught by him, as the truth is in Jesus : that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts ; and be renewed in the spirit of your rnind." Eph. 4 : 21, 22, 23. See here what holiness and purity are the effect of divine teaching ! Holiness, both external and internal, of every kind follows the Father's teachings. All the discoveries God makes to us of him- 388 THE METHOD OF GRACE. ( Ch. 23 self in Christ have an assimilating quality, and change the soul into their own likeness. 2 Cor. 3 : 18. Sign 4. All God's teachings are practical, producing obedience. Idle and useless speculations are not learned from God. As God's creating words, so his teaching words are with effect : as when he said, " Let there be light, and there was light ;" so when he says to the soul, Be comforted, be humbled; it is effectually comforted, Isa. 66:13, and humbled, Job, 40 : 4, 5. As God has made no creature in vain, so he speaks no word in vain : every thing which men hear or learn from the Father is for use and benefit to the soul. Sign 5. All teachings of God are agreeable with the written word. The Spirit of God and his word do never jar. " He shall receive of mine and shall show it unto you." John, 16 : 14. When God speaks to the heart of man, whether in conviction, consolation or instruction, he always either makes use of the express words of Scrip- ture, or speaks to the heart in language every way agree- able to Scripture. So that the written word becomes the standard to weigh and try all divine teachings. " To the law and to the testimony : if they speak not accord- ing to this word, it is because there is no light in them." Isa. 8 : 20. What disagrees with the Scripture must not pass for an inspiration of God, but a deluding insinuation of Satan. Sign 6. The teachings of God are satisfying to the soul of man. The understanding, like, a dial, is enlightened with the beams of divine truth shining upon it : this no man's teaching can do. Men can only teach by propound- ing truth to the understanding ; they cannot enlighten the faculty itself, as God does. 1 John, 5 : 20. He gives man understanding as well as instruction. Eph. 1 : 18. Thus we may discern and distinguish the teachings of God from all other teaching. 6. The last use I shall make of this point shall be a Ch 23.) TAUGHT OF GOD. 389 word of exhortation, both to them that never were effec- tually taught of God, and to them that have heard his voice and are come to Christ. (1.) To those that never heard the voice of God speaking to their hearts; and truly this is the case of most men, They have heard the sound of the Gospel, but it has been a confused and ineffectual sound in their ears ; they have heard the voice of man, but not the voice of God. The gifts of preachers have improved their understand- ings and sometimes slightly touched their affections ; but all this is only the effect of man upon man. O that you would look for something beyond all this : satisfy not your- selves with what is merely human in ordinances; come to the word with more spiritual designs than to get some notions of truth which you had not before, or to judge the gifts and abilities of the speaker. If God speak not to your hearts all the ordinances in the world can do you no good. 1 Cor. 3:7. O remember what a solemn thing it is to attend upon the ministration by which the pur- poses of heaven are to be executed upon your souls, which must be to you the " savor of life unto life," or of " death unto death. " Wrestle with God by prayer for a blessing upon the ordinances. Say, " Lord, speak thy- self to my heart, let me hear thy voice and feel thy power in this prayer or in this sermon : others have heard thy voice, cause me to hear it: it had been much better for me if I had never heard the voice of preachers, except I hear thy voice in them." (2.) Let all those that have heard the voice of God and are come to Christ in the virtue of his teachings, admire the condescension of God to them. O that God should speak to thy soul and be silent to others ! There are thousands this day under ordinances, to whom the Lord has not given an ear to hear or a heart to obey. Deut. 29 : 4. " It is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given." Mat. 390 THE METHOD OP GRACE. Ch. 23 13 : 11. And I beseech you walk as those that have been taught of God. When Satan arid your corruptions tempt you to sin, and to walk in the ways of the carnal and careless world, remember then that Scripture, " But ye have not so learned Christ, if so be that ye have heard him and have been taught by him, as the truth is in Jesus." Eph. 4 : 20, 21. To conclude, see that you are humble and lowly in spirit. Humility qualifies you for divine teachings. The meek he will teach his way, Psalm 25 : 9 ; and the more you are taught of God the more humble you will be. , Thus you see that no man can come to Christ without the application of the law and the teachings of the Father ; which being considered, may be very useful to convince us (which indeed is the design of it) that among the mul- titudes living under the ordinances of God and the ge- neral profession of religion, there are but few to be found who have effectually received the Lord Jesus Christ by saving faith. And now, reader, I suppose by this time thou art de- sirous to know by what signs and evidences thy union with Christ by faith may be made evident to thee; and how that great question, whether thou hast yet effectually ap- plied Christ to thy soul may be clearly decided ; which brings me to the third general use of the whole, the ex atnination of our interest in Christ. Ch. 24.) INDWELLLKVG OF THE SPIRIT. 301 EVIDENCES OF UNION WITH CSEIST. CHAPTER XXIV. THE INDWELLING OF THE SPIRIT. And hereby we know that he abideth in us, by the Spirit which he hath given us. 1 John, 3 : 24. The apostle in this chapter is engaged in a very trying , discourse ; his design is to discriminate the spirit and state of sincere believers from that of merely nominal chris- tians ; which he attempts not to do by any thing that is external, but by the operations of the Spirit of God upon their hearts. His inquiry is not into the things which men profess or the duties they perform, but about the tempers of their hearts and the principles by which they are governed in religion. According to this test, he puts believers upon the study of their own hearts ; calls them to reflect upon the operations of the Spirit of God wrought within their o\vn souls, assuring them that these gracious effects and fruits of the Spirit in their hearts will be a solid evidence of their union with Jesus Christ, amounting to more than a general, conjectural ground of hope, under which there may lurk a dangerous and fatal mistake. The gracious effects of the Spirit of God within them are a foundation upon which they may build the certainty of their union with Christ : Hereby we know that he abideth in us, by the Spirit which he hath given us. In which words we have to consider, 1. The thing to be tried; which is indeed the weightiest 392 THE METHOD OF GRACE. (Ch.24 matter that can be brought to trial in this world or in that to come, namely, our union with Christ, expressed here by his abiding in us; a phrase clearly expressing the differ- ence between those who by profession pass for Christians among men, though they have no other union with Christ but in the external duties of religion, and those whosu union with Christ is real, vital and permanent by the in- dwelling of the Spirit of Christ in their souls. In John, 15 : 5, 6, Christ explains the force and importance of this phrase : " I am the vine, ye are the branches ; he that abideth in me and I in him, the same bringeth forth much fruit; for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch and is withered." The thing to be tried is, whether we stand in Christ as , dead branches in a living stock, which are only bound to it by external bonds that hold them for a while together, or whether our souls have a vital union with Christ, by the participation of the living sap of that blessed root ] 2. The trial of this union, which is by the giving of the Spirit to us The Spirit of Christ is the very bond of union between him and our souls. I mean not that the person of the Spirit dwells in us, imparting his essential properties to us, it were blasphemy so to speak ; but his saving influences are communicated to us as sanctifying operations ; as the sun is said to come into the house when his rays and influence reach there. Nor must we think thai the influences of the Spirit abide in us in the same measure they do in Christ ; for God giveth not the Spirit to him by measure ; in him all fulness dwells. He is anointed with the Spirit above his fellows ; bur there are proportions of grace communicated to believ- ers by the same Spirit; and these graces and operations in our hearts prove the reality of our union with Christ, as the communication of the vital sap of the stock to the branch, whereby it brings forth fruit of the same kind proves it to be a part of the same tree. Ch. 24.) INDWELLING OF THE SPIRIT. 393 3. The certainty of the trial this way. Hereby we know : we so know that we cannot be deceived. There is some- thing in grace essential to its being ; and something that flows from grace manifesting such being. We cannot in- tuitively discern the essence of grace as it is in its sim- ple nature. G-od only thus discerns it, who is the author of it ; but we may discern it by its effects and operations. Accordingly God has furnished us with a pow r er of self- intuition and reflection, whereby we are able to look upon our hearts and make a judgment upon ourselves and upon our actions. The soul has not only power to project, but reflect upon its actions ; not only to put forth a direct act of faith on Jesus Christ, but to discern that act. " I know whom I have believed." 2 Tim. 1 : 12. And this is the way in which believers attain their knowledge of their union with Christ. Hence we learn that. An interest in Christ may be certainly inferred from the gift of the Spirit to us. " No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit." 1 John, 4 : 12, 13. God is invisible, but the operations of his Spirit in believers are discernible. The sours union with Christ is a mystery, yet is discoverable by the effects perceptible in and by believers. Two things here require attention : what the giving of the Spirit signifies, and how it evi- dences the soul's interest in Jesus Christ. I. WHAT is MEANT BY THE SPIRIT, AND WHAT BY THE GIVING OF THE SPIRIT. The Spirit is spoken of in Scripture essentially or per- sonally. In the first sense it is put for the Godhead. "Jus- tified in the Spirit," 1 Tim. 3 : 16, that is, by the power of his divine nature, which raised Christ from the dead. 17* 394 THE METHOD OF GRACE. (Ch. 4. In the second sense it denotes the third person in the blessed Trinity ; and to him the word Spirit is attribu- ted, sometimes in the sense before mentioned, as denoting his personality ; and at other times it is put for the gra- ces and gifts of the Spirit communicated by him unto men. Be ye filled with the Spirit. Eph. 5:18. Now The fruits or gifts of the Spirit are either common and assisting gifts ; or special and sanctifying gifts. In the last sense it must be taken in this place ; for the common gifts of the Spirit are bestowed upon one as well as another : such gifts are found in the unregene- rate, and therefore can never amount to evidence of the soul's union with Christ. But his special sanctifying gifts, being the proper effect of that union, must prove or con- firm it. In this sense we are to understand the Spirit in this place ; and by giving the 'Spirit to us, we are to un- derstand more than the coming of the Spirit upon us. The Spirit of God is said to come upon men in a tran- sient way for assistance in some particular service, though they are unsanctified persons. Thus the Spirit or God came upon Balaam, Num. 24 : 2, enabling him to prophesy of things to come. Though the extraordinary gifts of the Spirit have now ceased, yet the Spirit ceases not to give his ordinary assistances unto men, both rege- nerate and unregenerate. 1 Cor. 12 : 8, 9, 10, 31. But, whatever he gives to others, he is said to.be given, to dwell, and to abide only in believers. " Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you ]" 1 Cor. 3 : 6. An expression denot- ing both his property in them and gracious familiarity with them. There is a great difference between the assisting and the indwelling of the Spirit ; the one is transient, the othei permanent, in which latter sense the Spirit is in believ- ers : therefore they are said " to live in the Spirit/ Gal. 5 : 25 ; to be " led by the Spirit," ver. 18 ; to be Ch. 24.) INDWELLING OF THE SPIRIT. 395 in the Spirit, and the Spirit to dwell in them. Rom. 8 : 9. II. We are to inquire HOW THIS GIVING OF THE SPIRIT PROVES THE SOUL'S INTEREST IN CHRIST. 1. The Spirit of God in believers is the bond by which they are united to Christ. If we find in ourselves the bond of union, we may conclude that we have union with Jesus Christ. This is evidently taught in the words of Christ, " The glory which thou gavest me I have given them ; that they may be one, even as we are one : [ in them and thou in me, that they may be made perfect in one ; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me." John, 17 : 22, 23. It is the glory of Christ's human nature to be united to the Godhead. This thou gavest me, and the glory thou gavest me I have given them ; that is, by me they are united unto thee : so that in Christ God and believers meet in a blessed union. It is Christ's glory to be one with God ; it is our glory to be one with Christ, and with God by him. But how is this done ] Certainly no other way but by the giving of his Spirit unto us ; for so much the phrase I in them must import. Christ is in us by the sanctifying Spirit, which is the bond of our union with him. 2. The Scriptures make this indwelling of the Spirit the great mark of our interest in Christ : pri&wefy, as in the text ; and negatively, as in Rom. 8:9, " Now if any man have not the Spirit of Christ, he is none of his;" Jude, 19, " Sensual, having not the Spirit." This evidence agreeing to all believers, and to none but believers, and at all times, it proves the soul's union with Christ in whomsoever it is found. 3. That which is a mark of our freedom from the cov- enant of works, and our title to the privileges of grace, must also show our union with Christ and interest in him. But the indwelling of the Spirit in us is a certain mark of this ; and consequently proves our union with the 396 THE METHOD OF GRACE. (Ch. 24 Lord Jesus. This is plain from the apostle's reasoning : " And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Where- fore thou art no more a servant, but a son ; and if a son, then an heir of God, through Christ." Gal. 4 : 6, 7. The spirit of the first covenant was a spirit of fear and bon- dage, and they that were under it were not sons but ser- vants ; but the spirit of the new covenant is a free spirit acting in the strength of God, and those that do so are the children of God ; and as such they inherit the privileges and immunities of that great charter, the covenant of grace : they are " heirs of God," and the evidence of their inheritance, and of freedom from the bondage of the first covenant, is the Spirit of Christ in their hearts, crying, Abba, Father. " If ye be led of the Spirit, ye are not under the law." Gal. 5 : 18. 4. If the purpose of God's electing love be executed, and the benefits of the death of Christ applied by the Spirit unto every soul in whom he dwells as a spirit of sanctification, such a giving of the Spirit must be a proof of our interest in Christ. But such is the method of grace : u Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obe- dience and sprinkling of the blood of Jesus Christ," 1 Pet. 1:2; where you see God's purpose executed, and the blood of Jesus applied to us by th$ Spirit, as a Spirit of sanctification. There is a blessed order of work- ing observed as proper to each person in the Godhead the Father elects, the Son redeems, the Spirit sanctifies. What the Father decreed and the Son purchased, the Spirit applies ; and so completes the salvation of believ- ers. And this some divines give as the reason why the sin against the Spirit is unpardonable, because he being the last agent in the order of working, if* the heart of a man be filled with enmity against the Spirit there can be no remedy for such a sin ; there is no looking back to the Ch.24.) INDWELLING OF THE SPIRIT. 397 death of Christ or to the love of God for remedy. This sin against the Spirit is the bar to the whole work of sal- vation. And on the other hand, where the Spirit is re- ceived, the love of God, the benefits of the blood of Christ run freely without interruption; and the interest of such a soul in Jesus Christ is beyond dispute. 5, The giving of the Spirit to us, or his residing in us as a sanctifying Spirit, is every where in Scripture made the earnest of eternal salvation, and consequently must prove the soul's interest in Christ. " In whom also after that ye believed, ye were sealed with that Holy Spirit of promise; which is the earnest of our inheritance. " Eph. 1 : 13, 14. "Who hath also sealed us, and given the earn- est of the Spirit in our hearts." 2 Cor. 1 : 22. THE IMPROVEMENT to be made of this point shall be that to which the text so palpably leads us : to EXAMINE OUR INTEREST IN, AND THE VALIDITY OF OUR CLAIM TO JESUS CHRIST. In pursuance of which design I shall first lay down some general rules, and then propose some par- ticular trials. Rule 1. Though the Spirit of God be given us, and worketh in us, yet he works not of necessity, but freely. He neither assists nor sanctifies, as the fire burns, as much as he can, but as much as he pleases, " dividing to every man severally as he will," 1 Cor. 12:11; bestowing greater measures of gifts and graces upon some than up- on others, and assisting the same person more at one sea- son than another ; and all this variety of operation flows from his own good pleasure. Rule 2. There is a great difference in the manner of the Spirits working before and after regeneration. While we are unregenerate he works in those that work not at all with him, and what motion there is in our souls is opposed to the Spirit: but after regeneration he works upon a complying and willing mind we work and he assists. J98 THE METHOD OF GRACE. < Ch. 24.' Rom. 8 : 26. Our c-mscience witnesses, and he bears wit- ness with it. Rom. 8:16. It is therefore an error that sanctified persons are not bound to strive in the way of duty without a sensible impulse of the Spirit. Isa. 64 : 7. Rule 3. Though the Spirit of God be given to believers, yet they may obstruct his working in them. He deals with us in his comforting work as we deal with him in obe- dience to his dictates. There is a grieving, yea, a quench- ing of the Spirit by the lusts and corruptions of the heart in which he dwells ; and though he will not forsake his habitation as a Spirit of sanctification, yet he may for a time desert it as a Spirit of consolation. Psalm 51 : 11. Rule 4. The things which discover the indwelling of the Spirit in believers are not so muck their duties, as the springs, aims and manner of their performing them. It is not so much the matter of a prayer, the neat expressions in which it is uttered, as the inward sense of the soul ; it is not the choice of elegant words or the copiousness of the matter with which we are furnished, for even a poor stam- mering tongue and broken language may have much of the Spirit of God in it. This made Luther say he saw more excellence in the duty of a plain Christian than in all the triumphs of Caesar and. Alexander. The excel- lence of spiritual duties is an inward thing. Rule 5. All the operations of the Spirit are harmonious and according to the written word. *' To the law and to the testimony ; if they speak not according to this word, it is because there is no light in them." Isa. 8 : 20. The Scriptures are by the inspiration of the Spirit ; therefore his work on the hearts of believers must agree with the Scriptures, or the inspiration of the Spirit is contradictory to itself. It is observable that the work of grace wrought by the Spirit in the hearts of believers is represented to us in Scripture as a transcript of the written word ; I will write my law in their hearts. Jer. 31 : 33. Now as a copy answers to the original, letter for letter, so does the work Ch. 24.) INDWELLING OF THE SPIRIT. 399 of the Spirit in our souls harmonize with his dictates in the Scriptures : whatsoever motion therefore shall be found repugnant thereto must not be attributed to the Spirit of God, but to the spirit of error and corrupt nature. Rule 6. Though the works of the Spirit in all sanctified persons substantially agree with the written word and with one another, yet as to the manner of operation there are many circumstantial differences. The Spirit of God has not one and the same method of working on all hearts. The work of grace is introduced into some souls with more terror and trouble for sin than in others : he wrought upon Paul one way, upon Lydia in another ; he holds some much longer under terrors than others. Inveterate and more profane sinners often have stronger troubles for sin and are held longer under them than those into whose heart grace is more early implanted by the Spirit's blessing upon religious education ; but as these have less trouble at first, so commonly they have more doubts about the work of the Spirit afterwards. Rule 7. There is a great difference between the sanctify- ing and the comforting influences of the Spirit upon believ- ers in respect to constancy and permanency . His sanctifying influences abide for ever in the soul, they never depart ; but his comforting influences come and go, and abide not long upon the hearts of believers. Sanctificatiori belongs to the being of a Christian, consolation only to his well- being. The first is fixed and abiding, the latter various and inconstant. Sanctification brings us to heaven here- after, consolation brings heaven to us here ; our safety lies in the former, our cheerfulness in the latter. There are times in the lives of believers in which the- Spirit of God more eminently seals their spirits and ravishes their hearts with joy unspeakable ; but what Bernard says is certainly true in the experience of Christians : " It is a sweet hour, and it is but an hour a thing of short con- tinuance ; the relish of it is exceeding sweet, but it is not often that Christians taste it." 400 THE METHOD OF GRACE. (Ch. 2L I now proceed to specify SOME PARTICULAR MARKS by which we may discern whether God has given us his Spirit : by which Christians in a due composed frame may, with the assistance of the Spirit of God, discern his indwelling and working in themselves. Evidence 1. In whomsoever the Spirit of Christ is a Spirit of sanctification, he lias been a Spirit of conviction and humiliation. This is the order which the Spirit con- stantly observes : "And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. Of sin, because they believe not on me." John, 16 : 8, 9. This, you see, is the method he observes ; he shall re- prove or convince the world of sin. Conviction of sin has the same respect to sanctification as the blossoms of trees have to the fruits that follow them ; a blossom is but in order to a more perfect and noble fruit. Where there are no blossoms we can expect no fruit, and where we see no conviction of sin we can expect no conversion to Christ. Has then the Spirit of God been a Spirit of con- viction to thee 1 Has he more particularly convinced thee of sin because thou hast not believed on Christ ] That is, has he shown thee thy sin and misery as an unbeliever ] not only terrified thy conscience with more notorious acts of sin, but fully convinced thee of the state of sin that thou art in by thy unbelief, which, holding thee from Christ, must also hold thee under the guilt of all thy other sins. Such a conviction gives at least a strong probability that God has given thee his Spirit, especially when it re- mains day and night upon thy soul, so that nothing but Christ can give it rest, and consequently the great inquiry of thy soul is after him. Evidence 2. As the Spirit of God lias been a convincing, so he is a quickening Spirit to all those to whom he is given. " The law of the Spirit of life in Christ Jesus hath made me free from th'3 law of sin and death." Rom. 8 : 2. He is the Spirit of life, that is, the principle of spiritual life Ch. i4.) INDWELLING OF THE SPIRIT. 401 in the souls in which he dwells, uniting them to Christ, the fountain of life ; and this spiritual life in believers mani- fests itself in vital actions and operations. When the Spirit of God comes into the soul of a man that was sense- less in sin, he may say, " Now I begin to feel the load of sin, Rom. 7 : 24 ; now I begin to hunger and thirst after Christ and his ordinances, 1 Pet. 2:2; now I begin to breathe after God in spiritual prayer." Acts, 9:11. Spi- ritual life has its spiritual senses and suitable operations. O think upon this, you that cannot feel any burden in sin you that have no hungerings or thirstings after Christ ; how can the Spirit of God be in you 1 There may at times be much deadness in the hearts of Christians, but this is not always ; and when it is so with them they com- plain of it as their greatest affliction, their spirits are nol easy and at rest. Evidence 3. Those to whom God gives his Spirit have a tender sympathy with all the interests of Christ. This must be so if the Spirit which is in Christ dwells also in their heart. This is a plain case ; even in nature itself, the members of the same body being animated by the same spirit of life, " whether one member suffer, all the mem- bers suffer with it; or one member be honored, all the members rejoice with it. Now ye are the body of Christ, and members in particular." 1 Cor. 12 : 26, 27. For as Christ, the head of that body, is touched with a tender feeling of the troubles of his people he is persecuted when they are persecuted, Acts, 9 : 4 so they that have the Spirit of Christ in them cannot be without a deep sense of the reproach done to Christ : this is as it were a sword in their bones. Psalm 42 : 10. If his public wor- ship cease, or the assemblies of his people are scattered, it cannot but go to the hearts of all who have the Spirit of Christ. Those that have the Spirit of Christ io not more earnestly long after any thing than the advancement of Christ's interest in the earth. Psalm 45 : 3, 4 Paul 402 THE METHOD OF GRACE. ( C'h. 1M. rejoiced that Christ was preached though his otvn afflic- tions were increased, Phil. 1 : 16, 18, and John that Christ increased though he himself decreased ; therein was his joy fulfilled. John, 3 : 29. So certainly the concerns of Christ will touch the heart which is the habitation of his Spirit. I cannot deny that even a good Baruch may geek great things for himself, and be too much swallowed up in his own concerns when God is plucking up and break- ing down. Jer. 45 : 4, 5. But this is only the influence of a temptation : the true spirit of a believer inclines him to sorrow and mourning when things are in this state . " Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations- that be done in the midst thereof." Ezek. 9:4. O reader, is it thus with thee 1 Dost thou sympathize with the affairs of Christ in the world 1 or carest thou not which way things go with the people of God and the Gospel of Christ, so long as thine own affairs prosper and things are well with thee 1 Evidence 4. The Spirit of God mortifies and subdues the corruptions of the soul in which he resides. The Spirit lust- eth against the flesh, Gal. 5 : 17, and believers, through the Spirit, mortify the deeds of the body. Rom. 8 : 13. This is one special part of his sanctifying work. I do not say he subdues sin in believers that it shall never trouble or defile them any more : no, that freedom belongs to the perfect state in heaven, but its dominion is taken away though its life be prolonged for a season. It lives in be- lievers still, but not upon provision they willingly make to fulfil the lust of it. Rom. 13 : 14. The design of every believer is coincident with that of the Spirit, to destroy and mortify corruption. They long after the ex- tirpation of it, and are daily in the use of all sanctified means to destroy it ; the workings of their corruption are the affliction of their souls : " O wretched man that I am ! Ch 24.) INDWELLING OF THE SPIRIT. 403 who shall deliver me from the body of this death V Rom. 7 : 24. And there is no one thing that sweetens the thoughts of death to believers, except the sight and full enjoyment of God, more than their expected deliverance from sin. Evidence 5. Wherever Hie Spirit of God dwells in the way of sandificaiion he is the Spirit of prayer and suppli- cation. " Likewise the Spirit also helpeth our infirmities : ^br we know not what we should pray for as we ought ; but the Spirit itself maketh intercession for us with groan- ings which cannot be uttered." Rom. 8 : 26. Wherever he is as the Spirit of grace, he is also as the Spirit of sup- plication. Zech. 12 : 10. His praying and his sanctifying influences are undivided. He helps them before they pray by kindling their desires and affections : he helps them in prayer by supplying subjects of request to them, teach- ing them what they should ask of God : he assists them in the manner of prayer, supplying them with suitable affections, and helping them to be sincere in all their de- sires to God. He humbles their pride and dissolves the hardness of their hearts ; out of deadness makes them lively ; out of weakness makes them strong. He assists the spirits of believers after prayer, giving them faith and patience to believe aud wait for returns and answers to their prayers. O reader, reflect upon thy duties ; consider what spirituality, sincerity, humility, broken-heartedness and melting affections after God are to be found in them. Is it so with thee ? Or dost thou hurry over thy duties as an interruption to thy business and pleasures 1 Are they an ungrateful task imposed upon thee by God and thy own conscience ] Are there no hungerings and thirstings after God in thy soul ] Or if there is pleasure arising to thee out of prayer, is it from the ostentation of thy gifts ? If it be so, reflect upon the carnal state of thy heart ; these things do not show the Spirit of grace and supplication to be given thee. 404 THE METHOD OF GRACE. ( Ch. S4 Evidence 6. There is a heavenly, spiritual frame of mind, evidencing the indwelling of the Spirit. " For they that are after the flesh do mind the things of the flesh ; but they that are after the Spirit, the things of the Spirit. For to be carnally-minded is death ; but to be spiritually- mhided is life and peace." Rom. 8 : 5, 6. By the mind, understand the reasonings, the fears and pleasures of the soul which follow the meditations of the mind. If these are ordinarily and habitually exercised about earthly things, then is the frame and state of the man carnal and earthly.. If God, Christ, heaven and the world to come engage the affections of the soul, and the temper of such a soul is spiritual, and the Spirit of God dwells there ; this is the life of the regenerate. " Our conversation is in heaven." Phil. 3 : 20. Such a frame is life and peace : a serene, placid, and most comfortable life. No pleasures on earth, no gratifications of the senses relish as spiritual things do. Consider, therefore, which way thy heart or- dinarily works, especially in thy hours of retirement. David could say, " How precious are thy thoughts unto me, O God ! how great is the sum of them ! If I should count them, they are more in number than the sand : when I awake, I am still with thee." Psa. 139 : 17, 18. Yet it must be acknowledged, for the relief of weaker Christians, that there is a great diversity in this respect among the people of God. For the strength and con- stancy of a spiritual mind result from the depth and im- provement of sanctification : the more grace, the more evenness, spirituality and constancy there is in the mo- tions of the heart after God. The minds of weak chris tians are more easily entangled in earthly vanities and diverted by inward corruptions ; yet still there is a spi- ritual inclination arid bent of their hearts towards God ; and the vanity and corruption which hinder their com munion with him are their greatest grief. Evidence 7. Those to whom the Spirit of grace is given Ch.24.) IJXDWELLINti OF THE SPIRIT. 405 are led by tlie Spirit. " As many as are led by the Spirit of God, they are the sons of God." Rom. 8 : 14. Sanc- tified souls give themselves up to the government of the Spirit, obey his voice, ask his direction, and deny the so- licitations of flesh and blood in opposition to him, Gal. 1:16; and they that do so are the sons of God. It is the office of the Spirit to guide us into all truth, and it is our great duty to follow his guidance. Hence it is that in all undertakings the people of God so earnestly beg counsel from him. " Lead me, O Lord, in thy righteous- ness because of mine enemies ; make thy way straight before my face." Psa. 5 : 8. They dare not lean to their own understandings; they dare not neglect duty nor commit sin against the convictions of their own con- sciences. Though sufferings be unavoidable in that path of duty, when they have balanced duties with sufferings the conclusion will be, it is better to obey God than man, the dictates of the Spirit rather than flesh and blood. But before I leave this point I reckon myself a debtor to weak Christians, arid shall endeavor to give satisfac- tion to some doubts and fears with which their minds are ordinarily entangled in this matter ; for it is a very plain case that many souls have the presence and sanctifica- tion of the Spirit without the evidence and comfort thereof. Objection 1. I greatly fear the Spirit of God is not in me, because of the great darkness which clouds my soul ; for I read that he enlightens the soul which he inhabits. " The anointing which ye have received of him abideth in you, arid ye need not that any man teach you, but as the same anointing teacheth you of all things." 1 John, 2:27. But alas, my understanding is weak and cloudy, 1 have need to learn of the meanest of God's people : this only I know, that I know nothing as I ought to know. Answer. Two things are to be regarded in spiritual knowledge ; namely, its quantity and its efficacy. Your 406 THE METHOD OF GRACE. (Ch. 24 condition does not so much depend upon the measure of knowledge ; for perhaps you are under many disadvan- tages, and want those helps and means of increasing knowledge which others enjoy. It may be you have wanted education, or been encumbered by cares of the world, which have allowed you little leisure for the im- provement of your mind. But if that which you know is turned into practice, Col. 1 : 9, 10 ; if it influence your heart and transform your affections into a spiritual frame, 2 Cor. 3 : 17, 18; if your ignorance humble you and drive you to God for knowledge, one drop of such knowledge of Christ and yourselves is worth more than a sea of un- sanctified and speculative knowledge. Though you know but little, that little, being sanctified, is of great value. Though you know but little, time was when you knew nothing of Jesus Christ or the state of your soul. In a word, though you know but little, that little will be in- creasing like the morning light, which shineth more and more unto the perfect day. Prov. 4 : 18. If thou knowest so much as brings thee to Christ, thou shalt shortly be where thy knowledge shall be as the light at noon-day. Object. 2. I sometimes find my heart raised and my affections melted in duties, but I fear it is not from the, Spirit of God : could I be assured those motions of my heart were from the Spirit of grace, and not merely a natural thing, it would be satisfaction to me. Ans. Consider whether the ground of your doubting is that you take pains in the way of meditation, prayer and other duties, to bring your hearts to relish the things of God ; whereas, it may be, you expect your spiritual ? comforts should flow in upon you spontaneously, with- out any pains of yours. Here may be a great mistake ; for the Spirit of God works in the natural method in which affections are raised, and makes use of such duties as meditation and prayer. Ezek. 36 : 37. So David was forced to chide his own heart. Psa. 42 : 5. Thy comfort Ch. 24.) INDWELLING OF * THE SPIRIT. 407 may neveitheless be the fruit of the Spirit, because God makes it grow upon thy duties. Take this also as a sure rule, Whatsoever rises from self, always terminates in self. This stream cannot be carried higher than the fountain; if therefore thy aim in striving for affection in duty be only to win applause from men, this is the fruit of a very corrupt and hypo- critical nature ; but if thy heart be melted in the sense of the evil of sin, in order to the mortification of it; and under the apprehensions of the free grace of God in the pardon of sin, in order to engage thy soul more firmly to him ; if these be thy designs, never reject them as the mere fruits of nature. A carnal root cannot bring forth such fruits as these. Object. 3. On the contrary, spiritual deadness and in- disposition to duties, those especially which are more secret, spiritual, and self-denying than others, is the ground upon which many who are yet truly gracious doubt the indwelling of the Spirit in them. O, says such a one, if the Spirit of God be in me, why is it thus 1 Could my heart be so dead and averse to spiritual du- ties ] No ; these things would be my meat and my drink, the delight and pleasure of my life. Ans. These things are indeed sad, and show thy heart co be out of frame, as the body is when it cannot relish the most desirable meats or drinks. But the question is, how thy soul behaves in such a condition 1 whether this be easy or burdensome to be borne by thee ? and if thou complain under it as a burden, then what pains thou takest to get rid of it 1 Know also that there is a great difference between spi- ritual death and spiritual deadness ; the former is the state of the unregenerate, the latter is the complaint of many thousand regenerate souls : if David had net felt it as well as thee, he would never have cried out nine times in the compass of one psalm, "Quicken me, quicken me." 408 THE METHOD OF GRACE. rCh. 24. Besides, it is not so always with thee ; there are sea sons wherein the Lord breaks in upon thy heart and sets thy soul at liberty ; to which times thou wilt do well to have an eye in these cloudy days. Object. 4. But the Spirit of God is the comforter as well as a sanctifier : he not only enables men to believe but after they believe he seals them. Eph. 1 : 13. But I walk in darkness, and am a stranger to the sealing and comforting work of the Spirit. How therefore can I imagine the Spirit of God dwells in me, who go from day to day in the bitterness of my soul, mourning as without the sun 1 Ans. There is a twofold sealing and comfort. The Spirit seals both in the work of sanctification and in giv- ing evidence of that work. Thou mayest be sealed in the first whilst thou art not yet sealed in the second sense. If so, thy condition is safe, though it be at present uncomfortable. And as to comfort, that also is of two sorts, in the root, or in the fruit ; " Light is sown for the righteous," Psalm 97: 11, though the harvest to gather in that joy be not yet come. There are many other ways besides that of comfort, whereby the indwelling of the Spirit may evidence itself in thy soul : if he do not enable thee to rejoice, yet if he enable thee sincerely to mourn for sin ; if he do not enlarge thy heart in comfort, yet if l ie humble and purify thy heart by sorrows ; if he deny tfiee the assurance of faith and yet give thee the depend- ence of faith, thou hast no reason to call in question or deny the indwelling of the Spirit in thee. Object. 5. But the apostle says, they that walk in the Spirit do not fulfil the lusts of the flesh, Gal. 5:16; but I find myself entangled and frequently overcome by them ; therefore 1 fear the Spirit of God is not in me. Ans. It is possible the ground of your doubt may be your mistake of the true meaning of that scripture.^ It is not the apostle's meaning that sin in believers does not Oh. 24.) INDWELLING OF THE SPIRIT. 409 work and oftentimes overcome them ; for then he would contradict himself where he complains, " But 1 see an- other law in my members warring against the law of rny niind, and bringing me into captivity to the law of siri which is in my members." Rom. 7 : 23. Two things are meant by the expression, " Ye shall not fulfil the lusts of th-e flesh." One is, that the principle of grace will give a check to sin in its first motions before it come to its ma- turity ; it shall never be able to gain the full consent of the will, as it does in the unregenerate. The other mean- ing is, that if, notwithstanding all the opposition grace makes to hinder the commission of sin, it yet prevails and breaks forth into action ; yet such acts of sin, as they are not committed without regret, so they are followed with sorrow and true repentance. And those very sur- prisals of sin at one time are made warnings to prevent it at another time. If it be so with thee, thou dost not ful- fil the lusts of the flesh. And now, reader, if upon examination of thy heart by these rules the Lord shall help thee to discern the saving work of the Spirit upon thy soul and thine interest in Christ, what a happy man art thou ! what pleasure will Arise to thy soul from such a discovery ! Look upon ihine heart as it is at present, or comparatively with what 5 nee it was and others still are, and thou wilt find enough to transport thy soul within thee. Certainly this is the most glorious piece of workmanship that ever God wrought upon. any man. Eph. 2 : 10. The Spirit of God is come down from heaven and hath hallowed thy soul to be a temple for himself to dwell in ; as he hath said, " I will dwell in them, and walk in them ; and I will be their God, and they shall be my people." -2 Cor, G : 16 Moreover, this gift of the Spirit is a sure pledge and earnest of thy future glory. Time w r as when there was no such work upon thy soul ; and, considering the frame and temper of it, the total aversion and rooted enmity in Met h 3d of Grace. Jg 410 TUB METHOD Of GKACS* it. it is * wonder of wonders that ever such a work should be wrought in such a heart as thine ; that ever the Spirit of God, who is pore and perfect holiness, should choose such an unclean, abominable heart to frame an habitation lor himself to dwell in ; to say of thy soul as he once said of the material temple at Jerusalem, "The Lord hath choaon it, he hath desired it for his habitation. This m my rest lor ever : here will I dwell ; for I have dew- ed*." Psalm 132:13, 14. Owhat hath God done far thysovL Think, reader, and think again : Are there not many thousands in die worid of more amiable dispositions than thyself, whom yet the Spirit of God passes by leaving tham as tabernacles lor Satan to dwell in I Such a one thou wast, and hadst still remained, if God had not wrought for thee beyond all the expectations and desires of thine own heart. O bless God that you have received not die spirit of the world, but the Sprit which is of God ; that you may know the things which are freely given unto you of God. CHAPTER XXV. THE NSW CKKATT&S. Tkfrrfort if a*y man be t Cifcri*/, le u a *&c creaiwrt. old Ming* are passed aicay ; lekold, aU thing* are 2Cor.5:17. You have seen one trial of an interest in Christ, in our last discourse, by the indwelling of the Spirit. We have here an :her fr.im one of: he rrea:es: ejects of the Spirit Ch.23.) THE NEW CREATURE. 411 upon our souls ; namely, his work of new creation : " If any man be in Christ, he is a new creature/' The apoi- I scope in the context is to dissuade Christians from a nful partiality in respect to men ; that they should not regard them after the manner of the world, according external differences, but according to their real internal worth and excellence. This he presses by two argume one drawn from the end of Christ's death, which was to take off our minds from those selfish designs by which the world is swayed; the other drawn from the n&a ipint by which believers are actuate/L They that are in Christ are to judge and measure all things by a new rule : " If any man be in Christ, he is a new creature, old things are passed away ;" as if he had said, we have done with the low, selfish spirit of the world, which was wholly governed by carnal interest ; we are now to judge by a new rule, to be actuated from a new principle, aim at a new and more noble end, " Behold, all things are oeeome new." 1. We have here the great question to be determined, Whether a man be in Christ 1 a question upon the detw mination of which we must stand or fall for ever. By be- ing in Christ the apostle does not mean the general pro- fession of Christianity, which gives a man the reputation of an interest in him ; but an interest in him by vital unkm with his person and participation of his benefits. This is the question to be determined, than which nothing can be more solemn and important. 2. We have the rule by which this great question may be determined, namely, Tfie new creation : " If any man be in Christ, he is a new creature." By this rule all claims to an interest in Christ are to be examined. If any man be he high or low, learned or illiterate, young or old, if he pretend interest in Christ, this is the standard by which he must be tried : if he be in Christ he is a new creature ; and if he be not a new creature, he is not in Christ, let his 412 THE METHOD OF GRACE. (Ch.25 endowments, confidence and reputation be what they will. A new creature, not physically, he is the same per- son he was ; but renewed by gracious principles impart- ed from above, which sway him and guide him in another manner and to another end than ever he acted before; and these gracious principles not being educed out of any thing pre-existent in man, but imparted from above, are called "a new creature." This is the rule by which our claim to Christ must be determined. 3. This rule is here more particularly explained. " Old things are passed away ; behold, all things are become new." He satisfies not himself to express it in general terms, by telling us the man in Christ must be a new creature ; but more particularly he shows us what this new creature is : " Old things are passed away all things are become new." By old things he means all those principles and lusts belonging to the carnal state, or the old man : all these are passed away; not perfectly, but in part at present, and wholly in hope and expectation hereafter. " All things are become new." He means not that the old faculties of the soul are abolished and new ones ere ated in their room ; but as our bodies may be said to be new bodies by reason of the endowments to be bestow- ed upon them in their resurrection, so our souls are now renewed by the imparting of new principles to them in the work of regeneration. These two parts, the passing away of old things and the renewing of all things, comprise the whole of sanc- tification, which in other scriptures is expressed by equivalent phrases : sometimes by putting off the old and putting on the new man, Eph. 4 : 24; sometimes by dying unto sin and living unto righteousness, Rom. 6 : 11, which is the same thing the apostle here intends by the passing away of old things and making all things new. And because this is the most excellent and glorious work Ch 25O THE NEW CREATURE. 413 of the Spirit wrought upon man in this world, the apostle asserts it with a note of special remark and observation " Behold /" Behold and admire this surprising, marvel lous change which God has made upon men ; they are come out of darkness into his marvellous light, 1 Pet- 2 : 9, out of the old, as it were, into a new world, " Be hold, all things are become new." Hence God's creating of a new supernatural work of grace in the soul of any man is infallible evidence of a saving inte rest in Jesus Christ. Suitable hereto are those words of the apostle, " Bui ye have not so learned Christ ; if so be that ye have heard him, and have been taught by him, as the truth is in Jesus : that ye put off concerning the former conver- sation, the old man, which is corrupt according to the de ceitful lusts, and be renewed in the Spirit of your mind ; and that ye put on the new man, which after God is created in righteousness and true holiness." Eph.4:20-24. Where we have, in other words of the same import, the very selfsame description of the man that is in Christ which the apostle gives us in this text. It will be necessary to show why the regenerating work of the Spirit is called a new creation ; in what respect every soul that is in Christ is renewed or made a new creature ; what are the remarkable properties of this new creature ; the necessity of this new creation to all that are in Christ ; how this new creation evidences our interest in Christ, and then apply the whole. I. WHY THE REGENERATING WORK OF THE SpIRtT IS CALLED A NEW CREATION. And the reason of this appel- lation is the analogy which is found between the work of regeneration and God's work in the first creation. 1. The same almighty Author who created the world creates this work of grace in the soul of man. " God, who commanded the light to shine out of darkness, hath 414 THE METHOD OF GRACE. (Ch.2&, shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ." 2 Cor. 4 : 6. The same powerful word which created the natu- ral, creates also the spiritual light. It is as absurd for any man to say, I make myself to repent or believe, as it is to say, I made myself to exist. 2. The first thing that God created in the natural world was light, Gen. 1:3; and the first thing which God cre- ates in the new creation is the light of spiritual know- ledge. " And have put on the new man, which is renewed in knowledge after the image of him that created him." Col. 3 : 10. 3. Creation is out of nothing. It requires no pre-exist- ent matter ; it does not bring one thing out of another, but something out of nothing ; it gives a being to that which before had no being. So it is also in the new crea- tion. " Who hath called you out of darkness into his mar- vellous light ; which" in time past were not a people, but are now the people of God ; which had not obtained mercy, but now have obtained mercy." 1 Peter, 2 : 9, 10. The work of grace is not educed out of the power and principles of nature, but is a pure work of creation. The heathen philosophers could neither understand nor ac- knowledge the creation of the world, because it was re- pugnant to the maxim, out of nothing nothing can be made. Thus did they mistake through their reasonings ; and after the same manner some great pretenders to rea- son among us, declare it an absurdity to affirm that the work of grace is not virtually contained in nature. 4. The efficacy of the Spirit of Go d gave the world its being by creation, Gen. 1:2; the Spirit of God moved upon the face of the waters ; it hovered over chaos as the wings of a bird over her eggs, as the same word 13 rendered, Dent. 32 : 11, imparting to the rude mass a quickening influence. So in the new creation a quicken- ing influence must come from the Spirit of God. " So Ch. C J5.) THE NEV& CREATURE. 415 is every one that is born of the Spirit. " John, 3 : 8. " That which is born of the Spirit is spirit," ver. 6. 5. The word of God was the instrument of the first creation. " By the word of the Lord were the heavens made ; and all the host of them by the breath of his mouth. For he spake, and it was done ; he commanded, and it stood fast." Psalm 33 : 6, 9. The word of God is also the instrument of the new creation in man. " Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever/' 1 Peter, 1 : 23. So James, 1 : 18, " Of his own will be- gat he us with the word of truth." Of his own will, that was the impulsive cause : with the word of truth, that was the instrumental cause. Great respect and honor, love and delight is due to the word upon this account, that it is the instrument of our regeneration or new creation. 6. The same power wliick created the world still sup- ports it in being ; the world owes its preservation as well as its existence to the power of God. So it is with the new creation, which entirely depends upon the preserv- ing power which first formed it. " Preserved in Jesus Christ." Jude, 1. " Who are kept by the power of God, through faith, unto salvation." 1 Peter, 1 : 5. As we live, move, and have our being in God, Acts, 17 : 28, so in a spiritual sense we continue believing and delighting in God, without whose continued influence upon our souls we could do neither. 7. God surveyed the creation with complacence ; he be- held the works of his hands and approved them as very good. Gen. 1 : 31. So also in the second creation; no- thing pleases God more than the work of grace in his people. It is not an outward privilege of nature or gift of providence which commends any man to God ; circum- cision is nothing, and uncircumcision is nothing, but anew creature. Gal. 6 : 15. II. We inquire IN WHAT RESPECTS every soul that is in Christ is renewed or made a new creature ] 416 THE METHOD OF GRACE, (Ch. 25 1. He is renewed in his state, for he passes from death to life in his justification. 1 John, 3 : 14. He was con- demned by the law ; he is now justified freely by grace* through the redemption which is in Christ : he was under the curse of the first covenant ; he is now under the bless- ing of the new : he was afar off, but is now made nigh unto God : once a stranger, now of the household of God. Eph. 2 : 12, 13. O blessed change from a sad to a happy condition ! " There is therefore now no condemna- ti m to them which are in Christ Jesus." Rom. 8:1. 2. Everyman in Christ is renewed in his affections ; all the affections of his soul are renewed by regenera- tion : his understanding was dark, but now is light in the Lord, Eph. 5:8; his conscience was dead, or full oi guilt and horror, but is now become tender, watchful, and full of peace, Heb. 9 : 14 ; his will was rebellious and inflexible, but is now obedient to the will of God, Psalm 110 : 3; his desires once pursued vanities, now they are set upon God, Isaiah, 26 : S ; his love doted upon earthly subjects, now it is swallowed up in the infinite excellen- cies of God and Christ, Psalm 119 : 97; his joy was once in trifles, now his rejoicing is in Christ Jesus, Phil. 3:3; his fears once were about worldly things, now God is the object of his reverence, Acts, 9:31, and sin the object of his dread, 2 Cor. 7 : 11 ; his expectations were only from this world, but now are from that to come. Heb. 6:19. Thus the soul in its faculties and affections is renewed, and the members and senses of the body must be employed by it in new services ; no more to be the weapons of unrighteousness, but instruments of ser- vice to Jesus Christ. Rom. 6 : 19. 3. The man in Christ is renewed in his practice. The regenerate not being what they were, cannot act as they once did. " And you hath he quickened who were dead in trespasses and sins ; wherein in times past ye walked according to the course of this world." Eph. 2 : 1, 2, 3 Ch.25.) THE NEW CREATURE. 41? They were carried away, like water by the strength ol the tide, by the influence of their corrupt natures and the customs of the world ; tut the case is now altered, So the apostle shows believers their old companions in sin, and tells them, " Such were some of you, but ye are washed, but ye are sanctified," 1 Cor. 6 : 11 ; as though he had said, the world is now altered with you, thanks be to the grace of God for it. This wonderful change of practice, whicli is so remarkable in all the regenerate, and immediately consequent upon their conversion, sets the world wondering at them. " Wherein they think it strange that ye run not with them to the same excess oi riot, speaking evil of you." ] Peter, 4 : 4. They " think it strange." The original word signifies to stand and gaze as the hen does which has hatched partridge eggs, when she sees the chickens she has brought forth fly away from her. Thus do the men of the world stand amazed to see their old companions in sin, whose language was earthly, it may be profane, now praying, speaking of God, hea- ven, and things spiritual, having no more to do with them except by way of admonition : this amazes the world and makes them look with admiration upon the people of God. III. We are to inquire into THE PROPERTIES of this new creature. O how little do we know of the nature and ope- rations of this new creature ! But so far as God has re- vealed it to our weak understandings, we may speak of it. 1. The Scripture speaks of it as a thing of great diffi- culty to be conceived by man. " The wind bloweth where it listeth, and thou nearest the sound thereof, but canst not tell whence it cometh arid whither it goeth : so is every one that is born of the Spirit." John, 3 : 8. The origin of winds is a great difficulty in philosophy. We hear the voice of the wind, feel its force, and see its ef- fects ; but neither know whence it comes or whither it goes. Ask a man, do you hear the wind blow 1 Yes. Do 18* 418 THE METHOD OF GRACE. (Ch. S5. you feel it blow T Yes, very sensibly. Do you see the effects of it, rending and overturning the trees ] Yes, very plainly. But can you describe its nature or declare its original ? No, that is a mystery which I do not un- derstand. Just so it is with him that is born of the Spirit, The Holy Spirit of God, of whose nature and operations we understand but little, comes from heaven, quickens and influences our souls, and mortifies our lusts by his almighty power. These effects of the Spirit in us we ex- perimentally feel ; but how the Spirit of God first entered into and quickened our souls we understand little more than how the bones do grow in the womb of her that is with child. Eccles. 11 : 5. Therefore is the life of the new creature called a hidden life. Col. 3 : 3. Its nature is not only hidden from carnal men, but is in a very great measure unknown to spiritual men, though themselves are the subjects of it. 2. But though this life be a great mystery, yet, so far as it is known to us, the new creature is the most 'beauti- ful and lovely that ever God made ; for the beauty of the Lord himself is upon it. The new man is created after God. Eph. 4 : 24. As the picture is drawn after the man, so this is God himself delineated by the Spirit upon the soul of man. Holiness is the beauty and glory of God ; and in holiness the new creature is created after God's own image. Col. 3:10. The regenerate soul hereby be- comes holy, 1 John, 3:3; not essentially holy, as God is, nor yet efficiently holy, for the regenerate soul can neither make itself nor others holy. But the life of the new crea- ture resembles the life of God in this, that as God lives to himself, so the new creature lives to God ; as God loves holiness, so does the new creature ; it is in these things formed after the image of God that created it. When God newly creates the soul of man we are said to be " partakers of the divine nature." 2 Pet. 1 : 4. So that nothing can be communicated to men which so beautifies . Jh. 25.) THE NEW CREATURE. 419 and adorns the soul as this new creation. Men do not resemble God as they are noble and rich, but as they are holy. An awful majesty sits upon the brow of the new creature, commanding men to do homage to it. Mark, 6 : 20. Yea, such is the beauty of the new creature, that Christ, its author, is also its admirer. Sol. Song, 4 : 2. 3. This new creature is created in man, upon the liigk est design that ever any work of God was wrought sal- vation to the soul. When we receive the end of our faith we receive the salvation of our soul : as death is the end of sin, so eternal life is the end of grace. The new crea- ture, by the steady direction of its nature, takes its course as directly to God and to heaven, the place of its full en- joyment, as the rivers do to the ocean ; it shows itself made for God, by its workings after him ; and as salva- tion is the end of the new creature, so it is the design of him that created it. " Now he that hath wrought us for the self-same thing, is God." 2 Cor. 5:5. By this work- manship of his upon our souls he is now preparing and making them meet to be partakers of the inheritance of the saints in light. Col. 1 : 12. 4. This new creation is the most necessary work that God ever wrought upon the soul of man : the eternal well-being of his soul depends upon it ; and without it no man shall see God. Heb. 12 : 14 ; and John, 1:3:5. Except ye be born again, ye cannot see the kingdom of God. Can you be saved without Christ? You know you cannot. Can you have interest in Christ without the new creature ? My text expressly tells you it can never be ; for, " If any man be in Christ, he is a new creature." O reader, with whatever slight thoughts of this mat- ter, and with however careless an eye thou readest these lines, yet know thou must either be a new creature or be miserable for ever. If civility could save thee, why are not the heathen saved 1 If strictness of life could save thee, why did it not save the scribes and pharisees ] Jf 420 THE METHOD OF GRACE. (Ch. SU a high profession of religion can save thee, why did it not save Judas, Hymeneeus and Philetus also 1 Nothing is more evident than this, that no repentance, obedience, self-denial, prayers, tears, reformations or ordinances, without the new creation, avail any thing to the salvation of thy soul. The blood of Christ himself, without the new creature, never did and never will save any man. Oh how necessary a work is the new creation ! Circumcision avails nothing, and uncircumcision nothing ; but a new creature. 5. The new creature is a wonderful creature. There are many wonders in the first creation, " The works of the Lord are great, sought out of all men that have plea- sure therein." Psalm 111 : 2. But there are no wonders in nature like those in grace. Is it not the greatest won- der ever seen in the world, except the incarnation of the Son of God, to see the nature of man changed as it is by grace I to see lascivious Corinthians and idolatrous Ephe- sians become heavenly Christians 1 to see a cruel perse- cuter become a glorious confessor for Christ ] Gal. 1 : 23; to see the mind of man, lately set in a strong bent to the world, taken from its lusts and set on things spiritual and heavenly ] Certainly it was not a greater display of di- vine power to see Lazarus come out of his sepulchre, than to see the carnal mind embrace Jesus Christ ; it was not a greater wonder to see the dry bones in the valley move and come together, than it is to see a dead soul moving to Christ in the way of faith. 6. The new creature is immortal, and shall never see death. Grace is, in the soul of man, a well of water spring- ing up unto eternal life. John, 4 : 14. The new creature has a beginning and succession ; and therefore might also have an end, as to any thing in its own nature. Expe rience also shows us that it is capable both of increasing and decreasing, and may be brought nigh unto death. Rev. 3 : 2. The work of the Spirit in believers may be Ch.25.) THE NEW CREATURE. 421 ready to die ; but its perpetuity flows out of God's cove- nant and promises, which make it immortal. When all other excellencies in man go away, as at death they will, Job, 4 : 21, this remains : our gifts, our friends, our es- tates may leave us, but our graces will never die ; they ascend with the soul into glory when death separates it from the body. 7. The new creature is heavenly. It is not born of flesh, nor of blood, nor of the will of man, but of God, John, 1 : 13; its origin is heavenly, it is spirit bora of spirit, John, 3:6; its centre is heaven, and thither are aJl its tendencies, Psalm 63 : 8 ; the food on which it lives are heavenly things, Psalm 4 : 6, 7 ; the object of all its delight is in heaven, " Whom have I in heaven but thee 1" Psalm 73 : 25. The expectations of the new creature are all from heaven ; it looks for little in this world, but waits for the coming of the Lord. The life of the new creature upon earth is a life of patient waiting for Christ ; his de- sires and longings are after heaven. Phil. 1 : 23. The flesh indeed lingers, but the new creature hastens, and would fain be gone. 2 Cor. 5:2. It is not at home while here ; it came from heaven, and cannot find rest until it comes there again. 8. The new creature is active. No sooner is it born but it is acting. " Behold he prayeth !" Acts, 9 : 10. Ac- tivity is its very nature. " If we live in the Spirit, let us also walk in the Spirit.'* Gal. 5 : 25. Nor is it to be won dered at that it should be always active, seeing activity in obedience was the end for which it was created. " For we are his workmanship, created in Christ Jesus unto good works," E ph. 2 : 10 ; and he that acts in religion 'from this principle of the new nature, will delight to do the will of God, and find the sweetest pleasure in the paths of duty. 9. The new creature is thi iving; growing from strength to strength, 1 Pet. 2 : 2, and changing from glory to glo 422 THE METHOD OF GRACE. (Ch.26 ry. 2 Cor. 3 : 18. The vigorous and constant striving of this new creature is to attain its just perfection and ma- turity. Phil. 3 : 11. It can endure no limits short of per- fection ; every degree of strength it attains but sharpens its desires after higher degrees. Upon this account it greatly delights in the ordinances of God, the duties of religion and the society of the saints, as they are helps in its great design. 10. The new creature is wonderfully preserved. There are many wonders of providence in the preservation of our natural lives, but none like those whereby the life of the new creature is preserved. There are times of temp- tation and desertion in which it is ready to die, Rev. 3:2; the degrees of its strength and liveliness are sometimes eadly abated and its comfortable workings intermitted, Rev. 2:4; the evidences of its being in us may be and often are darkened, 2 Pet. 1:9; and the soul may draw sad conclusions about the issue, concluding its life not only to be hazarded but quite extinguished, Psalm 51 : 10-12 ; but though it be ready to die, God wonderfully preserves it from death it has its reviving as well as its fainting seasons. IV. We will demonstrate THE NECESSITY OP THIS NEW CREATION to all that are in Christ, and by him expect to attain salvation. 1. From tlie express will of God revealed in Scripture. Search the Scriptures, and you shall find God has laid the whole stress of your eternal happiness by Jesus Christ upon this work of the Spirit in your soul. So our Savior told Nicodemus : " Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot en- ter into the kingdom of God." John, 3 : 5. Agreeable whereunto are those words of the apostle, " Without ho- liness no man shall see the Lord." Heb. 12 : 14. And though some may think that birth-right privileges, ordi- nances and the profession of religion may commend them Ch.25.; THE NEW CREATURE. 423 to God's acceptance without this new creation, he shows them how ungrounded are all such hopes. "For in Christ Jesus neither circumcision availeth any thing, nor uncir- cumcision, but a new creature." Gal. 6 : 15. Christ and heaven are the gifts of God ; he is at liberty to bestow them upon what terms he please ; and this is the way, the only way, in which he will bring men by Christ unto glory. 2. This new creation is tlic first part of the great salva- tion we expect through Christ, and therefore without this all expectations of salvation must vanish. Salvation and renovation are inseparably connected. Our glory in hea- ven, if we rightly understand its nature, consists in two things our assimilation to God, and our fruition of him ; and both these begin with our renovation in this world. Here we begin to be changed into his image, 2 Cor. 3 : 18, for the new man is created after God. In the work of grace God is said to begin that good work which is to be finished in the day of Christ. Phil. 1 : 6. Nothing can be more irrational than to imagine that the design or work should be finished which never had a beginning. 3. So necessary is the new creation to all that expect salvation by Christ, that without it heaven would be no hea- ven, by reason of the unsuitableness of our carnal minds thereto. " The carnal mind is enmity against God,'* Rom. 8 : 7, and enmity excludes all complacency and delight. There is a necessity of a suitable frame of heart towards God in order to the complacent rest of our souls in him, and this temper is wrought by our new creation. " He that hath wrought us for the self-same thing is God." 2 Cor. 5 : 5. Renovation, you see, is the moulding of a man's spirit into an agreeable temper, or making us meet for the inheritance of the saints in light. Col. 1:12. From all which it follows, that since there can be no complacency in God without conformity to him, as is plain from 1 John, 3 : 2, and from the nature of the thing 424 THE METHOD OF GRACE. ( Ch. 25 itself; either God must become like us, which it would be blasphemy to imagine, or we must be made agreeable to God, which is what I am proving the necessity of. 4. There is an absolute necessity of this change to all that expect interest in Christ, since all the marks and signs of sucli an interest belong to tlie new creature. Look over all the signs of interest in Christ or salvation by him dispersed through the Scriptures, and you will still find purity of heart, Matt. 5:8; holiness both in principle and practice, Heb. 12 : 14 ; mortification of sin, Rom. 8 : 13 ; longing for Christ's appearance, 2 Tim. 4 : 8, with multitudes more of the same nature, constantly made the marks of our salvation by Christ. So that either we must have a new Bible or a new heart; for if these Scriptures be the true and faithful words of God, no unrenewed creature can see his face. V. The last thing to be considered is HOW THE NEW CREATION is AN INFALLIBLE PROOF of the soul's interest in Christ. 1. Where all the graces of the Spirit are, interest in Christ must be certain ; and where the new creature is, there are all the saving graces of the Spirit ; for what is the new creature but the union of all special saving graces ? It is not this or that particular grace, as faith, or hope, or love to God, which constitutes the new creature, for these are but as so many branches of it; but the new creature comprehends all the graces of the Spirit: "The fruit of the Spirit is love* joy, peace, long-suffering, gen- tleness, goodness, faith, meekness, temperance." Gal. 5 : 22, 23. Any one of the graces of the Spirit gives proof of our interest in Christ; how much more, then, the new creature, which is the union of all the graces ! 2. Where all the causes of an interest in Christ and al the effects of such an interest appear, there undoubtedly a real interest in Christ is found. But in the new crea- ture you find the cause, the electing love of God, from Ch. 2G.) THE NEW CREATURE. 425 which the new creature is inseparable, 1 Pet. 1:2, as it is from interest in Christ and union with him. Eph. 2 : 10 ; I : 4-6. And you also find the effects of an in- terest in Christ in the new creature. There are all the fruits of obedience, for we are created in Christ Jesua unto good works. Eph. 2 : 10 ; Rom. 7 : 4. There is op- position to sin, " He that is begotten of God keepeth himself, and that wicked one toucheth him not." 1 John, 5 : 18. There is love to the people of God, " Every one that loveth is born of God." 1 John, 4 : 7. There is a conscientious respect to the duties of both tables, for the new creature is created after God in righteousness and true holiness. Eph. 4 : 24. There is perseverance in the ways of God and victory over all temptations, "for whoso ever is born of God overcometh the world." 1 John, 5 : 4 CHAPTER XXVI. THE NEW CREATURE CONTINUED. Therefore, if any man be in Christ, he is a new creature: old things are passed away ; behold, all things are be- come new. z Cor. 5 : 17. In the previous discourse we drew from this scripture the doctrine, that God's creating of a new supernatural, work of grace in the soul of any man is infallible evidence of a saving interest in Jesus Christ. We have seen why the regenerating work of the Spirit is called a new crea- ti< n ; in what respect every soul in Christ is renewed , what are the properties of this new creature ; the neces- sity of this new creation ; and how it evidences our in terest in Christ. We now come to make A PRACTICAL IM 426 THE METHOD OF GRACE. ( Ch. 26. PROVEMENT of the subject. Is the " new creature " the sure and infallible evidence of our saving interest in Christ] Then, INFERENCE 1. In how miserable a state are all unreneived souls ! They can lay no claim to Christ while in that state, and therefore are under an impossibility of salva- tion. O reader, if this be the state of thy soul, better had it been for thee not to have been God's natural workman- ship as a man, except thou be also his workmanship as a new man ! So Christ speaks of Judas, that'son of perdi- tion, " Good were it for that man if he had never been born," Mar. 14 : 21 ; for what is being without the com- fort of it ] what is life without the joy and pleasure of it 1 A lost being is without comfort; no glimpse of light shines into that darkness ; they shall indeed see the light and joy of the saints in glory ; they shall see Abraham, and Isaac, and Jacob in the kingdom of God, but they themselves shall be shut out. Luke, 13 : 28. Such a sight is so far from giving comfort, that it will be the aggrava- tion of torment. O it is better to have no being at all than to have a being only to capacitate a man for misery ; to desire death while death flies from him. Rev. 4 : 6. Think on it, reader, and lay it to thine heart, better thou hadst died from the womb, better the knees had prevented thee, and the breasts which thou hast sucked, than that thou shouldst live and die a stranger to tne new birth. 2. On the contrary, we may hence learn what cause re- generate souls have to bless God for the day wherein they were born. O what a privileged state does the new birth bring men into ! It is possible for the present they un- derstand it not ; for many believers are like a great heir lying in the cradle, that knows not to what an estate he is born : nevertheless, on the day wherein we become new creatures by regeneration we have a firm title to all the privileges of the sons of God. John, 1 : 12, 13. God be- comes our Father not only by nature, but by adoption and Ch.26.) THE NEW CREATURE. 427 by regeneration, a much dearer relation. In that clay the image of God is restored, Eph. 4 : 24, that is, both the health and beauty of the soul. In that day we are begotten again to a lively hope, 1 Pet. 1 : 3, a hope worth more than ten thousand worlds in life and in death. Some have kept their birthday as a day of rejoicing, but none have more cause to rejoice that ever they were born, than those that are new-born. 3. Learn from hence that the work of grace is wholly su- pernatural ; it is a creation, and creation- work is above the power of the creature. No power but that which gave being to the world can give being to the new crea- ture. This creature is not born of flesh, or of blood, nor of the will of man, but of God. John, 1 : 13. The cha- racter of this new creature speaks its origin to be above >;he power of nature. When God, therefore, puts the question, Who maketh thee to differ ? and what hast thou that thou hast not received? let thy soul, reader, answer it with all humility and thankfulness It is thou, Lord, thou only that hast made me to differ from another; and what I have received I have received from thy free grace. 4. If the work of grace be a new creation, let not the parents and friends of the unregencrate despair of their con- version, how great soever their present discouragements. If it had been possible for a man to have seen the rude chaos before the Spirit of God moved upon it, would he not have said, Can such a beautiful order of beings spring out of this dark lump 1 Surely it would have been very hard for a man to imagine it. It may be, you see no encouraging inclinations in your friends towards God and spiritual things ; nay, possibly they are filled with enmity against them ; they deride serious piety wherever they behold it : this indeed is very sad ; but yet remem- ber the work of grace is from above. God, that com- manded the light to shine out of darkness, can shine into their hearts, to give them the light of the knowledge of 428 TI1E METHOD OF GRACE. (Ch.2b the glory of God in the face of Jesus Christ. He can say to the dry bones, live ; to the proud and stubborn heart, yield thyself to the will of God. God can yet make thee rejoice over thy most hopeless relations ; to say with the father of the prodigal, " This my son was dead, and is alive again ; he was lost and is found. And they began to be merry." Luke, 15 : 24. Difficulties are with men, not with God : he works in conversion by a power which is able to subdue all things unto itself. 5. If none but new creatures be in Christ, liow small a remnant among men belong to 1dm! Among the multitude of rational creatures inhabiting this world, how very few are new creatures ! how few are for Jesus Christ ! Look over our cities, towns and villages around you, and how few will you find that speak the language or do the works of new creatures ! How*few have ever had any awaken- ing convictions ; and how many of those that have been convinced have never come to the new birth ! The more cause have they whom God has indeed regenerated to admire the riches of his distinguishing mercy to them. 6. If the change by grace be a new creation, liow mar- vellous a change does regeneration make ufton men ! The new creation denotes a change both in the state and tem- per of men ; they come out of gross darkness into mar- vellous and heavenly light, 1 Peter, 2:9; Eph. 5:8; their condition, disposition and conversation are new. And yet this marvellous change, great as it is, is not alike evident and clearly discernible in all new creatures ; for the work of grace is wrought in the people of God with much diversity of manner. Some are changed from a state of notorious profaneness to serious godliness. In these the change is very evident all the neighborhood rings with it ; while in others it is more insensibly dis- tilled in their tender years by the blessing of God upon religious education. Though a great change be wrought, yet much natural corruption remains, which is a ground Ch.26.) THE NEW CREATURE. 429 of fear and doubting ; they see not how such corruptions are consistent with the new creature. In some, too, tno new creature shows itself mostly in the affections, in de- sires after God, and but little in the clearness of the un- derstanding and strength of the judgment ; for want of which many are entangled and kept in darkness most of their days. Some Christians are also more tried by temp- tations from Satan than others, and these clouds darken the work of grace in them. And there is great variety in the natural temper of the regenerate : some are of a more melancholy, fearful and suspicious temper than others, and are therefore much longer held under doublings and trouble of spirit. Nevertheless, what differences soever these things make, the change made by grace is a marvel- lous change. 7. How inconsistent are carnal ways with the spirit of cJiristians, who being new creatures, can never delight in their former sinful companions and practices. Those things seem now most unsuitable and detestable, how pleasant soever they once were ; that which they counted their liberty is now reckoned their greatest bondage ; that which was their glory is now their shame : " What fruit had ye then in those things whereof ye are now ashamed ] for the end of those things is death." Rom. 6:21. They will freely confess what madmen they once were. None can censure their former conversation more freely than they themselves do. 1 Tim. 1 : 13, 14. 8. If none be in Christ but new creatures, and the new creation makes such a change as has been described, we may be convinced how many deceive themselves and run into dangerous and fatal mistakes. But before I urge this reflection I desire none may make a perverse use of it. Let not the wicked conclude from hence that there is no such thing as true religion in the world, or that all who profess it are hypocrites ; nei ther let the godly injure themselves by that which is de 430 THE METHOD OF GRACE. (Ch. 26 signed for their benefit. Let none conclude, that as there are so many mistakes about the new creature, assurance must be impossible, as the papists affirm it to be. The proper use of this doctrine is to undeceive pretenders and to awaken all to a more thorough search of their own state. These cautions being remembered, let all men be convinced of the following truths : (1.) That the reformation of the profane is a different thing from the new creature : moral virtue is one thing, the influence of the regenerating Spirit is quite another however some have studied to confound them. Some of the heathen excelled in moral virtues : Plato, Aristides, Seneca, and multitudes more, outvied many professed Christians in justice, temperance, patience, &c. yet were perfect strangers to the new creation. A man may be very strict and temperate, and yet be a perfect stranger to regeneration. John, 3 : 10. (2.) Many strong convictions of sin may be found where the new creature is never formed. Conviction is prepara- tive for the new creature, as the blossoms of the tree are to the fruit ; but as fruit does not always follow where blossoms appear, so neither doth the new creature follow all convictions of sin. Conviction is a common work of the Spirit ; but the new creature is formed only in Grod's people. Convictions may vanish away, and the man un- der trouble for sin may return again, with the dog to his vomit, and the sow that was washed to her wallowing in the mire, 2 Pet. 2 : 22 ; but the new creature never perishes, nor can consist with such a return to sin. (3.) Excellent gifts, fitting men for service in the church of God, may be where the neiv creature is not; for these are' dispensed by the Spirit both to the regenerate and unregenerate. " Many will say to me in that day, Lord, Lord, have we not prophesied in thy name ?" Mat. 7 : 22. Gifts are attainable by study ; prayer and preaching may be reduced to an art ; but regeneration is wholly super Ch.28.) THE NEW CREATURE. 431 natural. Sin, in dominion, may consist with excellent gifts, but is wholly incompatible with the new creature. In a word, these things are so different from the new creature that they often prove the greatest obstacles to the regenerating work of the Spirit. Let no man, therefore, ti ust to things whereby multitudes deceive and destroy their souls. Reader, it may cost thee many an aching head to attain gifts, but thou wilt find an aching heart fo? sin if ever God makes thee a new creature. (4.) Multitudes of religious duties may be performed by men in wliom the new creature was never formed. Though all new creatures perform the duties of religion, all that perform those duties are not new creatures ; regenera- tion is not the only root from which the outward duties of religion spring. " Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God, they ask of me the ordinances of justice ; they take delight in ap- proaching to God." Isa. 58 : 2. These are but slippery foundations for men to build their hopes upon. 9. Let me, therefore, persuade every man to try tlie state of liis heart in this matter, and closely con- sider this great question : am I indeed a new creature ] or am I an old creature still, in a new creature's dress 1 Some light may be drawn from the following considerations : (1.) Weigh and consider well the antecedents of the new creation ; have those things passed upon your souls which ordinarily make way for the new creature in whomsoever the Lord forms it 1 Has the Lord opened the eyes of your understanding in the knowledge of sin and of Christ ? Has he showed you both your disease and remedy, by a light shining from heaven into your soul ! Acts, 26 : 18. Has he brought home the word with power and efficacy upon your heart to convince and hum- ble you 1 Rom. 7:9; 1 Thes. 1:5. Have these con- 432 THE METHOD OF GRACE. (Ch. 20 victions overthrown your vain confidences and brought you to a great concern and inward distress of soul, making you cry, What shall I do to be saved ? These are the ways of the Spirit in the formation of the new creature. Acts, 1G : 29 ; 2 : 37. If no such work 3f the Spirit have passed upon your heart, you have u\ ground for confidence that the new creature is formed in you. (2.) Consider the workings of spirit which ordinarily accompany the production of the new creature, and judge impartially between God and your own soul whether they have been the workings of your heart. Has your spirit been composed to the greatest seriousness and most solemn consideration of things eternal, as the hearts of all are whom God regenerates ? When the Lord is about this work upon the soul of man, whatever levity was there before, it is banished ; for now heaven and hell, life and death are before a man's eyes, and these are the most awful subjects that ever our thoughts conversed with. A man of the most airy mind, when brought to the sense of these things, " says of laughter, It is mad ; and of mirth, What doeth itl" Eccl. 2:2. A meek and hum- ble frame of heart accompanies the new creation ; the soul is weary and heavy laden. Mat. 11 : 28. Convictions of sin bring down the pride of man and empty him of his vain conceits. It is with such as it was with Jerusalem, that lofty city, " Wo to Ariel, to Ariel, the city where David dwelt; thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust." Isa. 29 : 1, 4. Ariel signifies the Lion of God : so Jerusalem was in her prosperity, other cities trembled at her voice ; but when God brought her down by humbling judgments, then she whispered out of the dust. So it is in this case. A longing, thirsting frame of spirit accompanies the new creation ; the desires of the soul are ardent after Christ; never did the hireling long Ch. 26.) THE NEW CREATURE. 433 for the shadow as the weary soul does for Christ, and rest in him. If no such frames have accompanied that which you take for your new birth, you have the greatest reason to suspect yourself under a delusion. (3.) Weigh well the effects and consequents of the new creature, and consider whether such fruits as these are found in your heart and life. Wherever the new creature is formed, a man's course of life is changed. " That ye put off concerning the for- mer conversation the old man, which is corrupt accord- ing to the deceitful lusts ; and be renewed in the spirit of your mind." Eph. 4 : 22, 23. The new creature cannot but blush and be ashamed of the old creature's conver- sation. Rom. 6 : 21. The new creature continually opposes and conflicts with sin in the heart. The Spirit lusteth against the flesh. Gal. 5 : 17. Grace can no more mix with sin than oil with water. If there be no conflict with sin in thy soul, or if that conflict be only between the conscience and affections, light in the one struggling with lust in the other, thou wantest that fruit which should evidence thee to be a new creature. The affections of the new creature are set upon hea- venly and spiritual things. Col. 3 : 1, 2 ; Eph. 4 : 23 ; Rom. 8 : 5. If, therefore, thy heart be habitually earthly, and driving eagerly after the world as the great business of thy life, deceive not thyself, this is not the fruit of the new creature, nor consistent with it. The new creature is prayerful, living by its daily com- munion with God. Zech. 12 : 10; Acts, 9 : 11. If, there- fore, thou art a prayerless soul, or if, in thy prayers, thou art a stranger to communion with God ; if there be no brokenness of heart for sin in thy confessions, no melting affections for Christ and holiness in thy supplications; surely Satan does but delude thy soul in persuading thee that thou art a new creature. Method of Grace. 1 9 434 THE METHOD OF GRACE. (Ch. 26 The new creature is restltfss, after falls into sin, until it has recovered peace and pardon ; it cannot endure a state of defilement. Psalm 51 : 8-12. It is with the conscience of a new creature under sin, as with the eye when any tiling offends it, it cannot cease weeping till it has wept it out ; and in the same restless state is the soul undei the hiding of God's face. If, therefore, thou canst sin and sin again without a burdensome sense of sin or solicitude to recover purity and peace, with the light of God's coun- tenance shining, as in days past, upon thy soul, thou hast not the signs of a new creature in thee. 10. If the new creation be evidence -of our interest in Christ, let me persuade all that are in Christ to prove themselves such by walking as becomes new creatures. The new creature is born from above, all its tendencies are heavenward ; set your affections then on things that are above, and let your conversation be in heaven. If you live earthly and sensual lives as others do, you must op- pose your new nature therein ; and can those actions be pleasant to you which are done with so much regret 1 wherein you must offer a kind of violence to your own hearts'? Earthly delights and sorrows are expected in the unregenerate and sensual, but exceedingly contrary to that Spirit by whom you are renovated. If ever you would act becoming the nature of new creatures, seek earthly things with submission, enjoy them with caution, resign them with cheerfulness ; and thus " let your mo- deration be known unto all men." Phil. 4 : 5. Let your hearts daily meditate and your tongues discourse about heavenly things ; be exceeding tender of sin, punctual in tluty, and convince the world that you are of another spirit. 11. Let every new creature be cheerful and thankful : if God has renewed you and thus changed the frame and temper of your hearts, he has bestowed the richest mercy upon you that heaven or earth affords. A new creature may be called one among a thousand : it is also an ever- Ch.25.) THE NEW CREATURE. 435 lasting work never to be destroyed, as all natural works of God must be. It is carried on by Almighty Power, through unspeakable opposition. Eph. 1 : 19. The ex- ceeding greatness of God's power produces it, indeed no less is required to enlighten the mind, break the heart, and bow the will of man ; and the same Almighty Power which at first created it, is necessary to be conti- nued every moment to preserve it. 1 Pet. 1 : 5. The new creature is a mercy which draws a train of invalua- ble mercies after it. Eph. 2 : 13, 14; 1 Cor. 3 : 20. When God has given us a new nature, he dignifies us with a new name, Rev. 2 : 17 ; brings us into a new covenant, Jer. 31 : 33 ; begets us again to a new hope, 1 Pet. 1:3; and entitles us to a new inheritance. John, 1 : 12, 13. The new creature, through Christ, makes our persons and du- ties acceptable with God. Gal. 6 : 15. In a word, it is the wonderful work of God, of which we may say, " This is the Lord's doing, and it is marvellous in our eyes." There are unsearchable wonders in its generation, operation and preservation. Let all therefore whom the Lord has thus renewed, fall down at his feet, in humble admiration oi the unsearchable riches of free grace, and never open their mouths to complain under any adverse providences of God, 436 THE METHOD OF GRACE. 'Ch.27 CHAPTER XXVII. CRUCIFYING THE FLESH; Oil THE MORTIFICATION OF SIN And they tliat are Christ's have crucified the flesh, ivith the affections and lusts. Gal. 5 : 24. Two great trials of our interest in Christ have been considered ; we now proceed to a third, Crucifying the Flesh, or the Mortification of Sin. " They that are Christ's have crucified the flesh." The design of the apostle in the context was to heal the unchristian collisions among the Galatians, prevailing, by the instigation of Satan, to the breach of brotherly love. To cure this, he urges four weighty arguments. 1. The great commandment to love one another; upon which the whole law, that is, the duties of the second table depend. 2. He dissuades them from the consideration of the sad result of their bitter contests and detractions, their mutual ruin. 3. From the contrariety of these practices to the Spirit of God, by whom they all professed to be governed. 4. From the inconsistency of these or any other lusts of the flesh with an interest in Christ : " They that are Christ's have crucified the flesh." As if he had said, You all profess to be members of Christ, followers of him ; but how inconsistent are these practices with such a profession ? Is this the fruit of the dove-like Spirit of Christ 1 Are these the fruits of your faith and professed mortification 1 Shall the sheep of Christ fight like furious beasts of prey ? " They that are Christ's have crucified the flesh with the affections and lusts." So much for the order of the words, which are themselves a proposition, wherein we consider, 1. The subject of the proposition, they that are Christ's, Ch. 27.) THE MORTIFICATION OF SIN. 437 namely, true Christians, real members of Christ : such as have given themselves up to be governed by him and are actuated by his Spirit : such, all such persons, and none but such. 2. The predicate, they " have crucified the flesh with the affections and lusts." By flesh we are here to under- stand the workings of corrupt nature ; and by the affec- tions, not the natural but the inordinate affections, for Christ does not destroy, but regulates the affections of those that are in him ; and by crucifying the flesh we are not to understand the perfect subduing of corrupt nature, but the deposing of corruption from its dominion in the soul its dominion is taken away, though its life be pro- longed for a season. But as death surely though slowly follows crucifixion, it is so in the mortification of sin, and therefore what the apostle in this place calls crucifying he calls elsewhere mortifying, " If ye, through the Spirit, do mortify" Rom. 8 : 13 the Greek word- means put to death the deeds of the body; but in this place he calls it crucifying, to show not only the conformity between the death of Christ and the death of sin in respect of shame, pain and lingering slowness, but to denote also the principal means of mortification, namely, the death or cross of Jesus Christ, in virtue whereof believers mor- tify the corruptions of their flesh, the great persuasives to mortification being drawn from the sufferings of Christ for sin. In .a word, he does not say, They that believe Christ was crucified for sin are Christ's ; but they, and they only, are his who feel as well as profess the efficacy of the sufferings of Christ in the mortification of their lusts and sinful affections. The doctrine taught is that A saving interest in Christ may be inferred from the cruci- fying or mortifying oftkejlesk, with its affections and lusts. This is fully confirmed by those words of the apos 438 THE METHOD OF GRACE. (Ch.27 tie, " For if we have been planted together in the like- ness of his death, we shall be also in the likeness of his resurrection : knowing this, that our old man is crucified with him, that the body of sin might be de- stroyed, that henceforth we should not serve sin; for he that is dead is free from sin. Now if we be dead with Christ, we believe that we shall also live with him." Rom. 6 : 5, 6, 8. Mark the force of the apostle's reasoning : if we have been planted into the likeness of his death, namely, by the mortification of sin, which resembles the manner of Christ's death, we shall be also in the likeness of his re- surrection ; because the mortification of sin is an un- doubted evidence of the union of such a soul with Christ, the very ground-work of that blessed and glorious resur rection. Therefore he says, " Reckon ye also yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord." As if he had said, Reason thus with yourselves : these mortifying influences of the death of Christ are unquestionable presages of your future blessedness, God never taking this course with any but those who are in Christ and are to be glorified with him. The death of your sin is as clear evidence as any thing can be of your spiritual life for the present, and of your eternal life with God hereafter. Mortification is the evi- dence of your union, and that union is the ground- work and pledge of your glorification ; and so you ought to reckon or reason the case with yourselves. In illustra- ting this point I shall open and confirm these five things : What the mortification or crucifixion of sin imports; why this work of the Spirit is expressed by crucifying; why all that are in Christ must be so crucified or morti- fied unto sin ; what is the evangelical principle of mor- tification ; and how the mortification of sin evinces our interest in Christ. I. What the mortification or crucifixion of sin IMPORTS. Ch. 27.) THE MORTIFICATION OF SIN. 439 And for clearness I shall first show what is not intended by the Spirit of God in this expression. 1. The crucifying of the flesh does not imply the total abolition of sin in believers, or the destruction of its being and existence in them for the present ; sanctified souls put off their corruptions with their dead bodies at death. This will be the effect of our future glorification, not of our present sanctification. Sin exists in the most morti- fied ieliever in the world, Rom. 7 : 17 ; it still acts in the regenerate soul, Gal. 5 : 17 ; yea, notwithstanding its cru- cifixion in believers, it may, in respect to single acts, sur- prise and captivate them. Psalm 65 : 3 ; Rom. 7 : 23. This therefore is not the intention of the Spirit of God in this expression. 2. Nor does the crucifixion of sin consist in the sup- pression of the external acts of siri only ; for sin may reign over the souls of men, while it does not break forth in open actions. 2 Pet. 2 : 20 ; Matt. 12 : 43. Many a man shows a white hand who has a very foul heart. 3. The crucifixion of the flesh does not consist in the cessation of the external acts of sin ; for in that respect the lusts of men may die of their own accord, a kind of natural death. The members of the body are the wea- pons of unrighteousness, as the apostle calls them ; age or sickness may so blunt or break those weapons that the soul cannot use them to such sinful purposes as it was wont to do in the vigorous seasons of life : not that there is less sin in the heart, but that there is less strength in the body. Like an old soldier, who has as much skill and delight as ever in military actions ; but age and hard ser- vice have so enfeebled him that he can no longer follow the camp* 4. The crucifixion of sin does not consist in the castiga- tion of the body by penances, stripes, fasting and tiresome pilgrimages. This may pass for mortification among pa- pists, but never was any lust of the flesh destroyed by this 440 THE METHOD OP GRACE. (Ch. 27 ligor. Christians indeed are bound not to indulge and pamper the body, which is the instrument of sin ; nor yet must we think that the spiritual corruptions of the soul feel the stripes inflicted upon the body : see Col. 2 : 23. It is not superstition but religion which destroys corrup- tion ; it is faith in Christ's blood, not the spilling of out own, which gives sin the mortal wound. But if you inquire, what then is implied in the mortifi cation or crucifixion of sin 1 I answer, 1. It necessarily implies the soul's implantation into Christ and union with him : " they that are Christ's have crucified the flesh." Without this all attempts are inef- fectual : " When we were in the flesh, the motions of sins which were by the law did work in our members to bring forth fruit unto death." Rom. 7 : 5. Sin was then in its full dominion ; no abstinence or outward severity, no pur- poses or solemn vows could mortify or destroy it ; there must be an implantation into Christ before there can be any crucifixion of sin. What believer has not in the days of his first conviction tried all external means of mortify- ing sin, and found all to be to as little purpose as the binding of Samson with green withes ? But when he has come to act faith upon the death of Christ the design of mortification has succeeded. 2. Mortification of sin implies the agency oftlie Spirit of God in that work, without whose aid all our endeavors must be fruitless. Of this work we may say, " Not by might, nor by power, but by my Spirit, saith the Lord." Zech. 4 : 6. When the apostle would show by what hand this work is performed, he thus speaks : "If ye through the Spirit do mortify the deeds of the body, ye shall live." Rom. 8 : 13. -The duty is ours, but the power whereby wo perform it is God's. The Spirit is the only successful combatant against the lusts that war in our members. Gal. 5 : 17. It is true, this excludes not our endeavors, for it is we through the Spirit who mortify the deeds of Ch.27.) THE MORTIFICATION OF SIN. 441 the body ; but all our endeavors without the Spirit's aid avail nothing. 3. The crucifixion of sin necessarily implies tlie subver- sion of its dominion in the soul : a mortified sin cannot be a reigning sin. Rom. 6 : 12-14. Two things constitute lie dominion of sin the fulness of its power, and the soul's subjection to it. The fulness of its power rises from the pleasure it gives to the corrupt heart of man. It seems to be as necessary as the right hand, as useful as the right eye, Matt. 5 : 29 ; but the mortified heart is dead to the profits of sin ; it has no pleasure in it ; it becomes its daily complaint. Mortification presupposes the illumi- nation of the mind and conviction of the conscience ; by reason whereof sin cannot blind the mind or bewitch and ensnare the will and affections as it was wont to do, con sequeritly its dominion over the soul is destroyed. 4. The crucifying of the flesh implies a gradual weaken ing of the power of sin in the soul. The death of the cross was a slow and lingering death, and the crucified person grew weaker and weaker every hour ; so it is in the mor- tification oi sin, the soul is still cleansing itself from all filthiness of the flesh arid spirit, and perfecting holiness in the fear of God. 2 Cor. 7 : 1. And as the body of sin is weakened, so the inward man, or the new creature, is "renewed day by day." 2 Cor. 4 : 16. Sanctification is a progressive work of the Spirit ; and as holiness roots itself deeper in the soul, so the power of sin abates and sinks until at length it is swallowed up in victory. 5. The crucifying of the flesh denotes the believer's application of spiritual means and instruments for the de- struction of it. There is nothing which a gracious heart more vehemently desires than the death of sin and per- fect deliverance from it, Rom. 7 : 24 ; the sincerity of which desires manifests itself in the application of all God's remedies : such are daily watching against the occasions of sin, " I have made a covenant with mine 19* 442 THE METHOD OF GRACE. (Ch.27 eyes," Job, 3i : 1 ; more than ordinary vigilance over their special sin, " I kept myself from mine iniquity," Psalm 18 : 23 ; earnest cries to heaven for preventing grace, " Keep back thy servant also from presump- tuous sins, let them not have dominion over me," Psalm 19 : 13 ; deep humblings of soul for sins past, an excellent preventive of future sins : in " that ye sorrowed after a godly sort, what carefulness it wrought !" 2 Cor. 7:11; care to give no advantage to sin by making pro- vision for the flesh to fulfil the lusts thereof, as others do, Rom. 13 : 13, 14; willingness to bear due reproofs for sin, " Let the righteous smite me, it shall be a kind- ness." Psalm 141 : 5. These and such like means of mortification regenerate souls are daily using for the death of sin. II. We shall examine the reasons why this work of the Spirit is expressed under the expression of CRUCIFY- ING THE FLESH. The reason is the resemblance which the mortification of sin bears to the death af the cross; which appears in five particulars. 1. The death of the cross was a painful death, and the mortification of sin is a very painful work, Matt. 5 : 29 ; it is as the cutting off our right hands and plucking out our right eyes ; it will cost many tears and groans, prayers and strong cries to heaven, before one sin will be morti- fied. On account of the difficulty of this work the Scrip- ture says, " Strait is the gate, and narrow is the way, that leadeth unto life ; and few there be that find it," Matt. 7 : 14 ; and that the righteous themselves are " scarcely saved." 2. The death of the cross was universally painful} every member, every sinew, every nerve was subject to tormenting pain. So, in the mortification of sin, it is not this or that particular member, but the whole body of sin that is to be destroyed, Rom. 6:6; and accordingly the conflict is in every faculty of the soul ; for the Spirit of Ch. 27.) THE MORTIFICATION OF SIN. 443 God, by whose aid sin is mortified, combats with sin as sin, and for that reason with every sin in every faculty of the soul. 3. The death of the cross was lingering, denying to them that suffered it the favor of a quick despatch ; so it is in the death of sin. Though the Spirit of God be mor- tifying it day by day, it is a truth sealed by the experience of all believers, that sin is long in dying. And if we ask a reason of this dispensation of God, this seems to be one : corruptions in believers, like the Canaanites in the land of Israel, are left to prove the people of God, to keep us watching, praying and believing; wondering at the riches of pardoning and preserving mercy all our days. 4. The death of the cross was very shameful; they that died thus were loaded with ignominy ; their crimes were exposed to public view ; after this manner dieth sin a very shameful and ignominious death. Every true be- liever draws up a charge against it in every prayer, con- demns it in every confession, bewails the evil of it with tears, making sin as odious as he can find words to ex- press it. " O my God, I am ashamed, and blush to lift up my face to thee." Ezra, 9:6. So Daniel in his confes- sion, "O Lord, righteousness belongeth unto thee, but un- to us confusion of face, as at this day." Dan. 9 : 7. Nor can it grieve any believer in the world to accuse and be filled with shame for sin, while he remembers that all the shame and confusion of face which he takes to himself goes to the vindication and honor of God. As David was content to be more vile still for God, so it pleases the heart of a Christian to advance the glory of God by ex- posing his own shame in humble confessions of sin. 5. The death of the cross was not natural, but violent. Such is the death of sin : it dies not of its own accord as nature dieth in the aged ; for if the Spirit of God did not kill it, it would live to eternity. Sin can live to eter- 444 THE METHOD OF GRACE. (Ch. 27 nity in the fire of God's wrath ; so that either it must die a violent death by the hand of the Spirit or it never dies at all. III. WHY ALL THAT ARE IN CHRIST MUST BE SO CRUCI- FIED OR MORTIFIED UNTO SIN. And the necessity of this will appear divers ways. 1. From the contrariety between Christ and unmortified lust. " These are contrary the one to the other." Gal. 5 : 17. There is a threefold inconsistency between Christ and such corruptions. They are contrary to the holiness of Christ, "Whosoever abideth in him sinneth not; who- soever sinneth hath not seen him, neither known him," 1 John, 3:6; that is, whosoever is thus plunged into the lust of the flesh can have no communion with the pure and holy Savior. There is also an inconsistency between such sin and the honor of Christ, " Let every one that nameth the name of Christ depart from iniquity," 2 Tim. 2 : 19 ; as Alexander said to a soldier of his name, Re- member thy name is Alexander, and do nothing unworthy of that name. Unmortified lusts are also contrary to the government of Christ, " If any man will come after me, let him deny himself, and take up his cross daily, and fol- low me." Luke, 9 : 23. These are the self-denying terms upon .which men are admitted into Christ's service ; and without mortification and self-denial he allows no man to call him Lord and Master. 2. The necessity of mortification appears from the necessity of confonnity between Christ, tlie Head, and the members of his mystical body ; for how uncomely would it be to see a holy, heavenly Christ leading a company of unclean and sensual members ] " Take my yoke upon you, and learn of me, for I am meek and lowly." Matt. 11 : 29. As though he had said, it would be monstrous to the world to behold a company of lions and wolves following a meek and harmless lamb men of raging and anmortified lusts owning me for their head of govern- Ch.27.) THE MORTIFICATION OF SIN. ment. And again, 1 John, 2:6, " He that saith he abi'leth in him, ought himself also so to walk, even as he walked. " As if he had said, either imitate Christ in your practice, or never make pretensions to Christ in your profession. This was what the apostle complained of: For man)- walk, of whom I have told you often, and now tell you, even weeping, that they are the enemies of the cross of Christ. Phil. 3 : 18. Men cannot put a greater dishonor upon Christ than by making his name a cloak to their lusts. 3. The necessity of crucifying the flesh appears from the method of salvation as stated in the Gospel. God every where requires the practice of mortification, under pain of damnation. " Wherefore if thy hand or thy foot of- fend thee, cut them off, and cast them from thee : it is better for thee to enter into life halt or maimed, rather than having two hands or two feet, to be cast into ever- lasting fire." Matt. 18 : 8. The Gospel allows no hopes of salvation unaccompanied with serious endeavors of mortification. " Every man that hath this hope in him purifieth himself, even as he is pure." 1 John, 3 : 3. It was one special end of Christ's coming into the world, to save his people from their sins, Matt. 1 : 21 ; nor will he be a Savior to any who remain under the dominion of their lusts. 4. The whole current of the Gospel puts us under the necessity of mortification. Gospel-precepts have respect to this ; " Mortify therefore your members which are up- on the earth," Col. 3:5; "Be ye holy, for I am holy." 1 Pet. 1 : 15. Gospel-precedents have respect unto this : " Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us." Heb. 12 : 1 Gospel- threatenings are written for this end, and pi ess mortification : " If ye live after the flesh, ye shall die." Rom. 8 : 13. " The wrath of God is revealed from hea- ven against all ungodliness and unrighteousness of men.' 446 THE METHOD OF GRACE. (Ch. 27 Rom. 1:18. The promises of the Gospel are written designedly to promote it : " Having therefore these pro- mises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." 2 Cor. 7:1. But in vain are all these things written in the Scriptures, except mortification be the daily practice of professors. 5. Mortification is the very design of our regeneration and the imparting of the principles of grace. " If we lu r e in the Spirit, let us walk in the Spirit." Gal. 5 : 25 In vain were the habits of grace planted, if the fruits of ho- liness and mortification be not produced. Yea, mortifi- cation is not only the design, but a special part of our sanctification. 6. If mortification be not the daily endeavor of believ- ers, the way to heaven does not answer to Christ's descrip- tion of it. He tells us, " Wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat ; because strait is the gate and narrow is the way which leadeth unto life, and few there be that find it." Matt. 7 : 13, 14. Either Christ must be mistaken in the account he gave of the way to glory, or all unmorti- fied persons are out of the way ; for what makes the way of salvation narrow but the difficulties and severities of mortification ] 7. He that denies the necessity of mortification, con- founds all discriminating marks between saints and sin- ners, pulls down the pale of distinction, and lets the world into the church. It is a great design of the Gos- pel to preserve the boundaries between the one and the other. Rom. 2 : 7, 8 ; 8 : 1-13. But if men may be chris- tians without mortification, we may as well go into the worst places among the sottish crew of sinners, and say Here are those that are redeemed by the blood of Christ here are his disciples and followers ; as to seek them in the purest churches or most strictly-religious families. Ci. 27. J THE MORTIFICATION OF SIN. 447 IV. We inquire into THE TRUE PRINCIPLE of mortifi- cation. There are many ways attempted for the mortifi- cation of sin, and many rules laid down to guide men in -that great work, some of which are very trifling and im- pertinent : such are those prescribed by popish votaries. But the sanctifying Spirit is the only effectual principle of mortification ; and without him no resolutions, vows, or any other external endeavors can avail to the mortifi- cation of one sin. The heathen have prescribed many rules for the suppression of vice ; Aristides, Seneca and Cato were renowned among them on this account. For- mal Christians have also gone far in the reformation of their lives, but could never attain true mortification ; for mality pares off the excrescences of vice, but never kills the root of it ; it usually recovers again, and their souls relapse into a worse condition than before. Matt. 12 : 43, 44 ; 2 Peter, 2 : 20. This work of mortification is peculiar to the Spirit of God, Rom. 8 : 13 ; Gal. 5 : 17 ; and the Spirit becomes a principle of mortification in believers in two ways. 1. The Spirit of God implants habits of a contrary na- ture which are destructive to sin. 1 John, 5:4; Acts, 15 : 9. Grace is to corruption what water is to fire, be- tween which there is a contrariety both in nature and operation. Gal. 5 : 17. There is a threefold remarkable advantage given us by grace for the destruction and mor- tification of sin. Grace gives the heart of man a con- trary inclination, by which spiritual things become natu- ral to the regenerate soul. " For I delight in the law of God after the inward man." Rom. 7 : 22. Sanctification is in the soul as a living spring running with a kind of cen- tral force heavenward. John, 4 : 14. Moreover, holy prin- ciples destroy the interest sin once had in the love of the soul ; the sanctified soul cannot take pleasure in sin, or in that which grieves God, as it was wont to do ; but that which was the object of delight hereby becomes the ob- 448 THE METHOD OF GRACE. (Ch. 27. ject of grief and hatred. What I hate that I do- Rom. 7 : 15. From these follow a third advantage for the mor- tification of sin, inasmuch as sin being contrary to the new nature, and the object of hatred, cannot be commit- ted without very sensible regret ; and what is done with regret is neither done frequently nor easily : the case of a regenerate soul under the surprisals of temptation, be- ing like that of a captive in war who marches by con- straint among his enemies. So the apostle expresses him- self, " But I see another law in my members warring against the law of my mind, and bringing me into capti- vity to the law of sin which is in my members." Rom 7 : 23. Thus the Spirit of God promotes the design of mortification by the implantation of contrary habits. 2. By assisting gracious habits in all times of need, which he does many ways ; sometimes awakening and arousing grace, and drawing forth its activity and power to actual and successful resistance of temptation. " How then can I do this great wickedness, and sin against Godl" Gen. 39 : 9. Holy fear awakens and raises all the grace in the soul to make a vigorous resistance of temp- tation ; the Spirit also strengthens weak grace in the soul. " My grace is sufficient for thee ; for my strength is made perfect in weakness." 2 Cor. 12 : 9. And by rea- son of grace thus implanted and thus assisted, he that is born of God keepeth himself, and the wicked one touch- eth him not. V. How mortification of sin EVINCES THE SOUL'S INTE- REST IN CHRIST. 1. "Whatever shows the indwelling of the Holy Spirit in us, must be evidence of a saving interest in Christ, as has been fully proved ; but the mortification of sin plainly shows the indwelling of the Spirit, for, as we have also seen, it can proceed from no other principle. There is as inseparable a connection between mortification and the Spirit, as between the effect and its proper cause, and the Ch. 27.1 THE MORTIFICATION OF SIN. 449 same connection between the inbeing of the Spirit and union with Christ. So that to reason from mortification to the inhabitation of the Spirit, and from the inhabitation of the Spirit to our union with Christ, is a scriptural way of reasoning. 2. That which proves a soul to be under the covenant of grace, proves its interest in Christ ; for Christ is the head of that covenant, and none but believers are under its blessings and promises ; and mortification of sin is a sound evidence of the soul's being under the covenant ol grace, as is plain from those words of the apostle, " Let not sin therefore reign in your mortal body, that ye should obey it in the lust thereof. Neither yield ye your mem- bers as instruments of unrighteousness unto sin ; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you ; for ye are not under the law, but under grace ;" Rom. 6 : 1214; where the apostle presses believers to mortification by this encouragement, that it will be a good evidence to them of a new covenant interest, for all duties and endea- vors can never mortify sin. It is the Spirit in the new covenant which produces it. Whoever therefore has his corruptions mortified, has his interest in the covenant, and consequently in Christ, so far made clear to him. 3. The evidence of saving faith must needs be a good evidence of our interest in Christ ; and mortification of sin is the fruit and evidence of saving faith. " Purifying their hearts by faith." Acts, 15 : 9. " This is the victory that overcometh the world, even our faith." 1 John, 5:4, Faith overcomes the allurements of the world on the one hand, and the terrors of the world on the other, by mor- tifying the affections to all earthly things. A mortified heart is not easily ensnared with the pleasures of the world, or much moved with the losses and sufferings it meets from it ; so the force of its temptations are broken, 450 THE METHOD OF GRACE. (Ch. 2& and the mortified soul becomes victorious over it, and all this by the instrumentality of faith. 4. In a word, there is an indissoluble connection be- tween the mortification of sin and the life of grace : " Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ," Rom. 6 : 1.1; and the life of Christ must needs involve a saving inte- rest in Christ. CHAPTER XXVIII. i CRUCIFYING THE FLESH, OR THE MORTIFICATION OF SIN CONTINUED. And they that arc Christ's have crucified the flesh with the affections and lusts. Gal. 5 : 24. In the previous discourse we have shown from this text that a saving interest in Christ may be inferred from tJic crucifying or mortifying of the flesh with its affections and lusts. Having considered the nature and necessity of mor- tification, and shown how a saving interest in Christ may be inferred from it, we now proceed to a PRACTICAL IM- PROVEMENT of the whole. INFERENCE 1. If they that are Christ's have crucified the flesh, the life of the Christian is no idle life. The corruptions of his heart continually fill his hands with work of the most difficult nature ; sin-crucifying work, which the Scripture calls cutting off the right hand and plucking out the right eye. Sin-crucifying work is hard work, and it is constant work throughout the life of a Christian ; there is no time nor place freed from this con- flict ; every occasion stirs corruption, and every stirring of corruption calls for mortification ; corruptions work Ch.28.) THE MORTIFICATION OF SIN. 451 in our very oest duties, Rom. 7 : 23, and call the Chris- tian to mortifying labors. The world and the devil are great enemies and sources of many temptations to be- lievers, but not like the corruptions of their own hearts ; they only tempt externally, but these tempt internally and are much more dangerous ; they only tempt at times, these continually. Besides, whatever Satan or the world attempts upon us would be altogether ineffectual were it not for our own corruptions, John, 14 : 30 ; so that the corruptions of our own hearts, as they create most danger, must give us more labor. Our life and this labor must end together ; for sin is long dying in the best heart : those who have been many years exercised in the study of mortification, may feel the same corrup- tion troubling them now which drew forth their tears and brought them to their knees twenty or forty years ago. It may be said of sin as of Hannibal, that active enemy, that it will never be quiet, whether conquering or con- quered ; and until sin cease working, the Christian must not cease mortifying. 2. If mortification be the great work of a Christian, those that give the corruptions of christians an occasion to revive, do them a very ill office. They are not our best friends who stir the pride of our hearts by the flattery ot their lips. The grace of God in others is thankfully to be owned, and under discouragements to be wisely spoken of; but the strongest christians scarcely show their own weakness in any one thing more than in hearing their own praises. Christian, thou carriest gunpowder about thee, desire those that carry fire to keep at a distance : it is a* dangerous crisis when a proud heart meets with flat- tering lips : take away the fire, said a holy divine of Ger- many, when his friend commended him upon his death- bed, for I have yet combustible matter about me. Faith- ful, seasonable, discreet reproofs are much more safe to as and advantageous to our mortifying work : but alas, 452 THE METHOD OP GRACE. i Uii. ii how few have the wisdom duly to administer them 1 It is said of Alexander, that he told a philosopher who had been long with him to be gone ; for, said he, so long thou hast been with me and never reproved me ; which must be thy fault ; for either thou sawest nothing in me worthy of reproof, which argues thy ignorance ; or thou durst not reprove me, which argues thy unfaithfulness A wise and faithful reprover is of singular use to him that is heartily engaged in the design of mortification ; such a faithful friend, or some enemy, must be helpful to us in that work 3. Hence it follows tliat manifold and successive afflic- tions are necessary for the best Christians. The mortifica- tion of our lusts requires them all, be they never so many. " If need be, ye are in heaviness." 1 Pet. 1:6. It is no more than need that one loss should follow another, to mortify an earthly heart ; for so intensely are our affec- tions set on the world, that it is not one, or two, or many checks of providence that will suffice to wean them. Alas, the earthliness of our hearts requires all this, it may be much more than this to purge them. The wise God sees it but necessary to permit frequent discoveries of our own weakness, and to let loose the tongues of many ene- mies upon us, and all little enough to destroy the vanity in our hearts. Christian, how difficult soever it be for thee to bear it, yet the pride of thy heart requires all the scoffs and calumnies that the tongues or peris of thy ene- mies or mistaken friends have at any time thrown upon thee. Such weeds as grow in our hearts will require hard frosts to rot them ; the straying bullock needs a heavy clog, and so does a Christian whom God will keep within the bounds of his commandments, Psalm 119 : 67? Dan. 11 : 35. 4. If they that are Christ's have crucified the flesh ike number of real Christians is small. It is true, if all that seem to be meek and heavenly might pass for christians, the number would be great ; but if none must be ac CL 28.) THE MORTIFICATION OP SIN. 453 counted Christians but those who crucify the flesh with its affections and lusts, O how small is the number ! For now many are there under the Christian name that in- dulge their lusts, that secretly hate all who faithfully re- prove them, and love none but such as feed their lusts, by praising and admiring them ? How many that make provision for the flesh to fulfil its lusts, arid cannot enduie to have their corruptions crossed ? How many that seem very meek and humble, until an occasion be given to stir up their passion, and then you shall see in what degree they are mortified : the flint is a cold stone till it be struck, and then it is all fiery. I know the best Christians are mortified but in part ; and strong corruptions are often found in very eminent Christians ; but they love them not so well as to purvey for them ; to protect, de- fend, and countenance them ; nor dare they hate such as faithfully reprove them. On account of mortification it is said, " Strait is the gate, and narrow is the way, that lead- eth unto life, and few there be that find it." Matt. 7 : 14. 5. If they that are Christ's have crucified the flesh, if mortification is their daily work, how falsely are Christians charged as troublers of the world and disturbers of the civil peace and tranquillity. Justly may they retort the charge, as Elijah did to Ahab, " It is not I that trouble Israel, but thou and thy father's house. " It is not meek and humble christians that put the world into confusion, but the profane and atheistical, or the designing and hypo- critical, who lay it at the door of innocent christians : as all the public calamities, which from the hand of God or by foreign or domestic enemies befell Rome, were con- stantly charged upon christians, who were condemned and punished for what the righteous hand of God inflict- ed 011 the heads of the enemies of that state. The apostle James propounds and answers a question very pertinent to this discourse, " From whence come wars and fight- ings among you : Come they not hence, even of your 454 % THE METHOD OF GRACE. (Ch.38 lusts that war in your members 1" James, 4:1. O, if men did but study self-denial, and live as much at home in the constant discipline of their own hearts as some do what tranquillity and peace, what blessed halcyon-days should we quickly see ! It is true, Christians are always contending, but it is with themselves and their own cor rupt hearts and affections ; they hate no enemy but sin ; they thirst for the blood and ruin of no other enemy ; they are ambitious of no victory but over the corruptions of their own hearts ; they carry no grudge except it be against sin ; and yet these are the men who are charged with disturbing the times they live in ; just as the wolf accused the lamb below him for defiling the stream. But there will be a day when God will clear up the innocence and integrity of his abused servants : and the world shall see it was not preaching and praying, but drinking, swear- ing, and enmity to true godliness, which disturbed the quietness of the times. In the mean time let innocence commit itself unto God, who will protect and in due time vindicate it. 6. If they that are Christ's have crucified the flesh, whatever religion or doctrine countenances sin is not of Christ. The doctrine of Christ every where teaches mor- tification : the whole stream of the Gospel runs against sin ; it is holy and heavenly ; it has no tendency to extol corrupt nature and feed its pride by magnifying its free- dom and power, or stamping the merit of the blood of Christ upon its works : it never makes the death of Christ a cloak to cover sin, but an instrument to de- stroy it. t 7. If mortification is the great business of a Christian, ihat condition is most desirable which is least exposed to temptation. " Give me neither poverty nor riches, but feed me with food convenient." Prov. 30 : 8. The holy Agur was well aware of the danger lurking in both ex- tremes ; and how near they border upon deadly tempta- Ch. SJ8 ) THE MORTIFICATION OP SIN. 455 lions and approach the very precipice of ruin, that stand upon either ground. Few Christians have a head strong enough to stand upon the pinnacle of wealth and honor, nor is it every one that can grapple with poverty and contempt. A mediocrity is the Christian's best security, and is therefore most desirable ; and yet how do the cor- ruption, the pride and ignorance of our hearts covet the condition which only serves to nourish our lusts and make the work of mortification more difficult ] It is well for us that our wise Father leaves us not to our own choice, that he frequently dashes our earthly projects and disappoints our fond expectations. If children were left to carve for themselves how often would they cut their own fingers ? 8. If mortification is the great business of a Christian, Christian fellowship duly improved must be of special ad- vantage to the people of God. For thereby we have the friendly help of others to carry on our great design and help us in our most difficult business ; if corruption be too hard for us, others come in to our assistance. " Brethren, if a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meek- ness." Gal. 6 : 1. If temptations prevail, that we fall un- der sin, it is a special mercy to have the reproofs and counsels of our brethren, who will not suffer sin to rest upon us. Lev. 19 : 17. Whilst we are sluggish others are vigilant for our safety. The humility of another reproves and mortifies my pride. The activity of another quickens my deadness. The gravity of another detects and cures my levity. The spirituality of another may be exceed- ingly useful to reprove and heal the earthliness and sen- suality of my heart. Two are better than one, but wo unto him that is alone. The devil is well aware of this great advantage, and therefore strikes with special ma- lice against associated christians, who are as a well disci- plined army, whom he therefore more especially endea- 456 THE METHOD OF GRACE. (Ch. 28 vors to rout and scatter by persecutions, that thereby Christians may be deprived of the sweet advantages of mutual society. 9. How deeply lias &in fixed its roots in our nature, that H should be the constant work of a Christianas life to mor- tify and destroy it ? God has given us many excellent helps : his Spirit within us, and a variety of ordinances and duties appointed as instruments of mortification. From the very day of regeneration to the last moment of dissolution the Christian is at work in the use of all sancti- fied means, external and internal, yet can never destroy corruption at the root all his life long. The most eminent Christians of long standing in religion, who have shed floods of tears for sin, and poured out many thousand prayers for the mortification of it, after all, find the re- mains of their old disease, and that there is still life in the corruptions to which they have given so many wounds. O the depth and strength of sin ! which nothing can sepa- rate from us but that which separates our souls and bo- dies. And upon that account the day of a believer's death is better than the day of his birth. Never till then do we put off our armor, sheath our sword, and cry, victory, victory. 10. If they who are Christ's have crucified the flesh, as we hope to make good our claim to Christ, let us GIVE ALL DILIGENCE TO MORTIFY SIN ; in vain else are all our pretences to union with him. *This is the great work of a believer. And seeing it is the main business of life and the great evidence for heaven, I shall therefore press you to it by the following MOTIVES. Motive 1. Methinks the comfort resulting from mortifi- cation should persuade every believer to diligence in this duty. There is a double sweetness in mortification; one as it is a sweet Christian duty. Dost thou not feel a blessed calm in thy conscience when thou hast repelled tempta- r 'h. 2a) THE MORTIFICATION OF SIN. 457 tion, resisted and overcome thy corruptions ] Does not God smile upon thee, and conscience encourage thee ] Hast thou not a heaven within thee, whilst others feel a kind of hell in the bitter accusations of their own con- science 1 But consider it also as an evidence of the souFs interest in Christ, as my text considers it ; and what a heaven upon earth must then be found in mortification ! These endeavors to subdue arid mortify my corruptions speak the Spirit of God in me, and my being in Christ ! What heart has largeness and strength enough to con- tain the joy which flows from a clear interest in Jesus Christ! Certainly, Christian, the comfort of your life de- pends upon it. "If ye through the Spirit do mortify the deeds of the body, ye shall live," Rom. 8 : 13 ; you shall live a placid, comfortable life ; for it is corruption unmor- tified which clouds the face of God and breaks the peace of his people, and consequently imbitters the life of a Christian. Motive 2. As the comfort of your life, which is much, so your fitness for the service of God, which is much more, depends upon the mortification of your sins. " If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified and meet for the Master's use, and prepared unto every good work." 2 Tim. 2 : 21. Where is the enjoyment of life but in its usefulness in the ser- vice of God 1 It is not worth while to live sixty or seven- ty years in the world to eat and drink, to buy and sell, and then go down to the grave. So far as any man lives to God a useful life to his honor, so far only does he an- swer the end of his being. But it is the mortified soul which is the vessel of honor prepared and meet for the Master's use. Let a proud earthly heart be employed in any service for God, and you will find it will spoil the v^prk by managing it for self, as Jehu did ; and then claim the praise of it by a proud boast, " Come see my zeal." When the Lord would employ the prophet Isaiah in his Method of Grace. 20 458 THE METHOD OF GRACE. work his iniquity was first purged, and after that he was employed. Isaiah, 6 : 6-8. Sin is the soul's sickness, a consumption of the inner man ; and we know that lan- guishing consumptive persons are unfit to be employed in strenuous labors. Mortification cures the. disease, re- stores our strength, and enables us to serve God in our generation. Motive 3. Your safely in the hour of temptation depends upon the success of your mortifying endeavors. Is it a mercy to be kept upright and steadfast in the critical sea son of temptation, when Satan shall be wrestling with you for the crown and the prize of eternal life ! Then give diligence to mortify your corruptions. Temptation is a siege : Satan is the enemy without the walls, laboring to force an entrance ; natural corruptions are the traitors within, that hold correspondence with the enemy without, and open the gate of the soul to receive him. It was the covetousness of Judas' heart which overthrew him in the hour of temptation. They are our fleshly lusts which go over unto Satan in the day of battle, and fight against our souls. 1 Pet. 2:11. The corruptions or infectious atoms which fly up and down the world in times of temptation, as the word translated " pollutions" in 2 Pet. 2 : 20 im- ports, are through lusts. 2 Pet. 1:4. It is the lust within which gives a lustre to the vanities of the world without, and thereby makes them strong temptations to us. 1 John, 2 : 16. Mortify therefore your corruptions, as ever you expect to maintain your station in the day of trial : cut off the advantages of your enemy, lest by them he cut off your souls and all your hopes from God. Motive 4. As temptations will be irresistible, so afflic- tions will be unsupportable to you without mortification. My friends, you live in a mutable world. You that have husbands or wives to-day may be left desolate to-moiroij;. You that have estates and children now may be bereaved of both before you are aware. Sickness will tread upon Ch. 28.) THE MORTIFICATION OP SIN. 469 the heel of health, and death will assuredly follow life as night does the day. Consider, are you able to bear the loss of your enjoyments with patience 1 ? Can you think upon the parting hour without trembling ] O get a heart mortified to all these things, and you will bless a taking as well as a giving God. It is the living world, not the crucified world, that raises tumults in our souls in the day of affliction. How cheerful was Paul under all his sufferings ! and what think you gave him that peace but his mortification to the world 1 "I know both how to be abased, and I know how to abound : every where and in all things I am instructed, both to be full and to be hungry, both to abound and suffer need." Phil. 4 : 12 Job was the mirror of patience in the greatest shock of calamity, and what made him so but the mortified state of his heart amidst the full enjoyment of all earthly things] Job, 31 : 25. Motive 5. The honor of religion is concerned in the mortification of the professors of it; for unmortified pro- fessors will be the scandal arid reproach of it. The pro- fession of religion may give credit to you, but you will never bring credit to it. All the scandals and reproaches that fall on the name of Christ in this world flow from the fountain of unmortified corruption. Judas and Demas, Hymeneus and Philetus, Ananias and Sapphira ruined themselves and became rocks of offence to others by this means. Motive 6. What hard work will you have in your dying hour, except you get a heart mortified to the world and all that is in it ] Your parting hour will be a dreadful hour without the help of mortification. Your corruptions, like glue, fasten your affections to the world, and how hard will it be for such a man to be separated by death 1 O what a bitter parting have carnal hearts from carnal things ! whereas the mortified soul can receive the mes- senger death without alarm, and as cheerfully put off the 460 THE METHOD OF GRACE. < Ch. 28 body as a man does his clothes at night. Death need not compel : such a man goes half way to meet it. I desire to be dissolved, and to be with Christ, which is far bet- ter. Phil. 1 : 23. Christian, wouldst thou have thy death- bed soft and easy; wouldst thou have an easy death; then get a mortified heart : the surgeon's knife is scarcely felt when it cuts off a mortified member. 11. Are you fully satisfied of the excellence and neces sity of mortification, and inquisitive after the means in the use of which it may be attained ; then, for your help and encouragement I will offer my best assistance in some RULES for this work. Rule 1. If you would succeed in the work of mortifi- cation, get and daily exercise more faith. Faith is the great instrument of mortification. This is the victory, or sword by which the victory is won, the instrument by which you overcome the world, even your faith. 1 John, 5 : 4. By faith alone eternal things are discovered to your souls in their reality and excelling glory, and these are the great things for the sake of which self-denial and mortification become easy to believers. By opposing things eternal to things temporal we resist Satan. 1 Pet. 6 : 8. This is the shield by which we quench the fiery darts of the wicked one. Eph. 6 : 16. Rule 2. Walk in daily communicm ivith God if you would mortify the corruptions of nature. That is the apostle's prescription : " This I say then, walk in the Spirit, and ye shall not fulfil the lusts of the flesh." Gal. 5 : 16. Spiritual and frequent communion with God gives manifold advantages for the mortification of sin, as it is a bright glass wherein the holiness of God, and the sinful- ness of sin as opposite thereto, are most clearly discov- ei^ed, than which scarcely any thing can set a keener edge of indignation upon the spirit of a man against sin. Be- sides, all communion with God assimilates and transforms Ch.28.) THE MORTIFICATION OF SIN. 461 the soul into his image ; it leaves a heavenly savoi upon the soul ; it darkens the glory of all earthly things by presenting to the soul a glory which excelleth ; it im- proves and deepens sanctification in the soul ; by all which means it becomes singularly useful in the work of mortification. Rule 3. Keep your conscience in tlie fear of God conti- nually, as you hope to be successful in the mortification of sin. The fear of God is the great preservative from sin, without which all rules and helps signify nothing. " By the fear of the Lord men depart from evil," Prov. 16 : 6 : not only from external evils, which the fear of men as well as the fear of God may prevent ; but from the most secret and inward evils, which is a special part of morti- fication. Lev. 19 : 14. It keeps men from the evils which no eye nor ear of man can possibly discover. The fear of the Lord breaks temptations baited with pleasure, with profit, and with secresy. If ever you are cleansed from all filthiness of flesh and spirit, it must be by the fear of God. 2 Cor. 7 : 1. Rule 4. Study the vanity of earth, and labor to get true notions of its emptiness, if ever you would attain to the mortification of your affections towards it. It is the false image of the world in our fancy that crucifies us with so many cares and solicitudes about it ; and it is the true image of the world, represented to us in the glass of the word, which greatly helps to crucify our affections to the world. O, if we did but believe three things about the world we should never be so fond of it as we are the fading, defiling and destroying nature of it ! The best and sweetest enjoyments in the world are but fading flow- ers and withering grass, Isa. 40 : 6 ; Jas. 1 : 10, 11 ; yea, it is of a defiling as well as a fading nature, 1 John, 5:19; it 'Mies in wickedness," it spreads universal infection among all mankind, 2 Pet. 1:4; yea, it destroys as well as defiles multitudes of souls, drowning men in perdition 4:62 THE METHOD OF GRACE. (Ch. 28 1 Tim. 6 : 9. Millions of souls will wish to eternity they had never known its riches, pleasures or honors. Were this believed, how would men slacken their pace in the eager pursuit of the world ! Rule 5. Be careful to cut off all occasions of sin, and keep at the greatest distance from temptation, if you would mortify the deeds of the body. The success of sin mainly depends upon the stratagems it uses to ensnare the soul ; therefore the apostle bids us keep at the great est distance. " Abstain from all appearance of evil." 1 Thess. 5 : 22. " Come not nigh the door of her house." Prov. 5 : 8. He that dares venture to the brink of sin has but little light in his understanding and less tender- ness in his conscience ; he neither knows sin nor fears it as he ought. It is usual with God to chastise self-confi- dence by allowing men to fall into sin. Rule 6. If you would successfully mortify the corrup- tions of your nature, never engage against them in your own strength. When the apostle draws forth Christians into the field against sin, he bids them " be strong in the Lord and in the power of his might." Eph. 6 : 10. O remember what a feather thou art in the gusts of temp- tation ; call to mind the height of Peter's confidence " though all men forsake thee, yet will not I " and the depth of his fall, shame and sorrow. A weak Christian, trembling in himself, depending by faith upon God and graciously assisted by him, shall be able to stand against the shock of temptation when the bold and confident resolutions of others shall melt away as wax before the flames. Rule 7. Concur with the chastening design of God in the day of thine affliction. Sanctified afflictions are pre- scribed in heaven for purifying our corruptions : " By this therefore shall the iniquity of Jacob be purged ; and this is all the fruit to take away his sin." Isa. 27 : 9. It Is a glass t represent the evil of sin and the vanity of the CU.28.) Tli.E MORTIFICATION OF SIN. 463 creature, to embitter the world and draw thy affections from it. Fall in, therefore, wifch the gracious design of God ; connect every affliction with prayer that God would follow it with his blessing. God kills thy comforts from no other design but to kill thy corruptions ; wants are or- dained to kill wantonness, poverty is appointed to kill pride, reproaches are permitted to destroy ambition. Hap- py is the man who understands, approves, and heartily concurs with the design of God in afflicting providences. Rule S. Bend the strength of your endeavors against your easily -besetting sin. It is in vain to lop off branches whilst this root of bitterness remains untouched. This was David's practice : "I was also upright before him, and I kept myself from mine iniquity." Psalm 18 : 23. We observe in men that one faculty is more vigorous than another ; we find in nature that one soil suits some sorts of seeds rather than others ; and every believer may find his constitution inclining him to one sin rather than an- other. As graces, so corruptions exceed one another, even in the regenerate. The power of special corruption arises from our constitution, education, company, custom, calling, and such like occasions ; but from wherever it comes, this is the sin that most endangers us ; and ac- cording to the progress of mortification in this sin we may safely estimate the degrees of mortification in other sins. Strike, therefore, at the root of your own iniquity. Rule 9. Study the nature and importance of tlie things to be won or lost, according to the issue of this conflict. Your life is a race, eternal glory is the prize, grace and corruption are the antagonists, and as either finally pre- vails, eternal life is won or lost. " Know ye not that they which run in a race run all, but one receiveth the prize ? So run, that ye may obtain." 1 Cor. 9 : 24. This will make mortification appear the most necessary thing to you. Shall I lose heaven for indulging a wanton appe- tite ] God forbid ! "I keep under my body, and bring 464 THE METHOD OF GRACE. (Ch. 28 it into subjection; lest that by any means, when I have preached to others, I myself should be a cast-away." 1 Cor. 9 : 27. 12. Accustom your thoughts to MEDITATIONS proper to mortify sin in your affections, else all endeavors will be but faint and languid. To this purpose I recommend the following meditations as proper means to mortify sin. Meditation 1. Consider the evil of sin, and how terri ble the revelations of God will one day be against those that obey it in the lusts thereof. " The wrath of God is revealed from heaven against all ungodliness and unrigh- teousness of men." Rom. 1 : 18. " The Lord Jesus shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ : who shall be punished with everlasting destruc tion from the presence of the Lord, and from the glory of his power." 2 Thess. 1 : 7-9. Dwell much on the con- sideration of the consequences of sin. It shows its fairest side in the hour of temptation ; but consider how it will look to you in the day of affliction ; in that day your sin will find you out. Think what its aspect will be in a dying hour : " The sting of death is sin." 1 Cor. 15 : 56. Think what the remembrance of it will be at the bar of judg- ment, when Satan shall accuse, conscience upbraid, God condemn, and everlasting burnings avenge the evil of it. Such thoughts as these are mortifying thoughts. Meditation 2. Think what it cost the Lord Jesus to ex- piate the guilt of sin by suffering the wrath of God for it in our room. Meditations on a crucified Christ are very crucifying meditations unto sin, Gal. 6 : 14; he suffered unspeakable things for sin ; Divine wrath lay upon his soul for it that wrath of which the prophet saith, " The mountains quake at him, and the hills melt. Who can stand before his indignation 1 and who can abide in the Cli. 28.) THE MORTIFICATION OF SIN. 465 fierceness of his anger 1 his fury is poured out like fire, and the rocks are thrown down by him.'* Nahurp, 1 : 5 t 6. It was unmixed wrath, poured out in the fulness of it ; and shall we be so easily drawn to the commission of sins which put Christ under such sufferings ? Read such scrip- tures as Luke, 22 : 44 ; Matt. 26 : 36, 37 ; Mark, 14 : 33 ; and see what sorrow sin brought upon the Lord of glory; how the wrath of God brought him into a sore amaze- ment, a bloody sweat, and made his soul heavy unto death. Meditation 3. Consider what a grief the sins of believers are to the Spirit of God. Eph. 4 : 30 ; Ezek. 16 : 43 ; Isa. 63 : 10. O how it grieves the Holy Spirit of God ! No- thing is more contrary to his nature. " O do not this abominable thing that I hate,'* saith the Lord. Jer. 44 : 4. Nothing obstructs the sanctifying design of the Spirit as sin does ; defacing the most admirable workmanship that God ever wrought in the world 5 violating all the engage- ments laid upon us by the love of the Father, by the death of his Son, and the operations of his Spirit. Lay this me- ditation upon thy heart, believer, and say, Dost thou thus requite the Lord, O my ungrateful heart, for all his good- ness ] Is this the fruit of his temporal and spiritual mer- cies, which are without number*? Meditation 4. Consider that no real good can result from sin. You can have no pleasure in it, whatever others may have, it being against your new nature ; and as for the pleasure which others have in sin, it can be but for a moment ; for either they must repent or not re- pent : if they then repent, the pleasure of sin will be turned into the gall of asps here ; if they do not repent, it will terminate in everlasting wailings hereafter. That is a solemn question, " What fruit had ye in those things whereof ye are now ashamed ? For the end of those things is death." Rom. 6 : 21. You who are believers must never expect pleasure in sin ; for you can neither commit it without regret, nor reflect upon it without 20* 466 THE METHOD OF GRACE. (Ch.28. shame. Expect no better consequences of sin than wounds of conscience and dismal cloudings of the face of God. Meditation 5. Consider what the damned suffer for the sins the devil now tempts you to commit. It has deprived them of all outward good, Luke, 16 : 25 ; all spiritual good, Matt. 25 : 41 ; and of all hope of enjoying good for ever : and as it has deprived them of all good, so it has plunged them into all misery : misery from without, the wrath of God being come upon them to the uttermost ; and misery from within, for their worm dieth not. Mark, 9 : 44. The memory of things past, the sense of things present, and the fearful expectation of things to come, are the gnawings of the worm of conscience, under which damned souls cry out, O the worm ! the worm ! Would any man who is not forsaken by reason run the hazard of those eternal miseries for the pleasures of a moment ? Meditation 6. Bethink yourselves what inexcusable hy- pocrisy it will be in you to indulge your lusts, under a con- trary profession of religion. You that profess holiness and to be under the government of Christ, must the worthy name of Christ be only used to cloak and cover your lusts which are so hateful to him 1 God forbid. You profess daily to pray against sin, and to confess and be- wail it ; you pour out supplications for pardoning grace : are you in jest or earnest in these solemn duties of reli- gion 1 If all these duties produce no mortification, you do but flatter God with your lips, and put a dreadful cheat upon your own souls. Nay, do you not frequently censure these things in others, and dare you allow them in yourselves 1 What horrid hypocrisy is this 1 Christians are dead to sin, Rom. 6:2; dead to it by profession, by obligation, by relation to Christ, who died for them ; and now shall they that are in so many ways dead to sin, live any longer therein ? O think not that God hates sin the Ch. 28.) THE MORTIFICATION OF SIN. 4G7 less in you because you are his people ; nay, that very consideration aggravates it the more. Amos, 3 : 2. Meditation 7. Consider what hard things some Christians have chosen to endure rather than dejile themselves with guilt ; and shall every small temptation ensnare and take your souls ] Read over the eleventh chapter to the He- brews, arid see what the saints endured to escape sin : no torments were so terrible to them as the displeasure of God and the wounding of conscience ; and did God favor them more than he has you 1 O Christians, how can you, that have found mercies as free and pardons as full as ever any souls found, show less care, less tenderness of grieving the Spirit of God than others have done 1 Cer- tainly if you saw sin as they saw it you would hate it as deeply, watch against it as carefully, and resist it as vi- gorously as any of the saints have done before you. Meditation 8. Consider what pleasure is to be found in the mortification of sin. The fulfilling of your lusts cannot give you the thousandth part of the comfort and content- ment that the resistance of them and victory over them will give you. Who can express the comfort to be found in the testimony of an. absolving conscience ? 2 Cor. 1 : 12. Remember what satisfaction it was to Hezekiah upon his supposed death-bed, when he turned to the wall and said, " Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart ; and have done that which is good in thy sight." Lsa. 38 : 3. 13. This naturally puts us upon the EXAMINATION OF OUR HEARTS, whether we who so confidently claim a special interest in Christ have crucified the flesh with its affections and lusts. And because two sorts of persons will be concerned in this trial, namely, the weaker and the stronger Christians ; I shall lay down two classes o evidences of mortification, one respecting the Sincerity 468 THE METHOD OF GRACE. <, Ch. 28. and truth of that work in all who are savingly converted, the other respecting its strength and progress in con- firmed and grown christians. (1.) There are some things that are evidences of the sincerity of mortification, even in the weakest Chris- tians : as, True tenderness of conscience as to all known sins is a good sign sin has lost its dominion in the soul. O it is a special mercy to have a heart that shall smite and reprove us for the things that others make nothing of; that shall check and admonish us for our secret sins, which can ne ver turn to our reproach among men : this is a good sign that we hate sin, however through the weakness of the flesh we may be ensnared by it. " What I hate, that do I." Rom. 7 : 15. The earnest desires of our souls to God in prayer foi sin-mortifying grace is a good sign our souls have no love for sin. Canst thou say, poor believer, in thy heart, that if God would give thee thy choice, it would please thee better to have sin cast out than to have the world brought in : that thy heart is not so earnest with God for daily bread as it is for heart-purifying grace ] This is a com- fortable evidence that sin is nailed to the cross of Christ. Do you make conscience of guarding against the occa- sions of sin ? keeping a daily watch over your hearts and senses, according to 1 John, 5 : 18 ; Job, 31 : 1. This speaks a true purpose of mortification. Do you rejoice and bless God from your hearts when his providence orders any means for the prevention ot sin 1 Thus did David. " And David said to Abigail, Blessed be the Lord God of Israel v-hich sent thee this day to meet me ; and blessed be aiy advice, and blessed be thou, which hast kept me + 1 . ^s day from coming to shed blood, and from avenging myself with mine own hand." 1 Sam. 25 : 33. In a word, though the thoughts of death may be terri- Oh. 28 ) THE MORTIFICATION OF SIN. 469 bie, yet if the hope of your deliverance from sin thereby sweeten the thoughts of it to your souls, it will turn unto you for a testimony that you are not the servants of sin. (2.) There are other signs of a more deep and thorough mortification of sin in confirmed believers. The more submissive any man is under the will of God in afflicting providences, the more his heart is mortified to sin. Psalm 119 : 67, 71 ; Col. 1 : 11. The more able any one is to bear reproaches and rebukes for his sin, the more morti fication there is in him. Psalm 141 : 5. The more easily any man can give up his dearest earthly comforts at the call of God, the more progress he has made in the work of mortification. Heb. 11 : 17 ; 2 Sam. 15 : 25. The more power a man has to resist sin in the first motions of it and stifle it in the birth, the greater degree of mortification he nas attained. Rom. 7 : 23, 24. If great changes in our out- ward condition make no change for the worse in our spi- rits, but we can bear prosperous and adverse providen- ces with an equal mind, then mortification is advanced far in our souls. Phil. 4:11, 12. And the more steady our hearts are with God in duty, and the less they are infested with wandering thoughts, the more mortification there is in the soul. 14. It only remains that I add a few words of consola- tion to all that are under the mortifying influence of the Spirit. In brief, mortified sin shall never be your ruin : it is only reigning sin that is ruining sin. Rom. 8:13. Mor- tified and pardoned sins shall never lie down with us in the dust. If sin be dying, your souls are living ; for dying unto sin and living unto God are inseparably connected. Rom. 6:11. If sin be dying in you, it is certain that Christ died for you, and you cannot desire a better evidence of it. Rom. 6 : 5, 6. If sin be dying under the mortifying influences of the Spirit, and it be your daily labor to overcome it, you are in the direct way to heaven and eternal salvation, which few in the world shall find. Luke 470 THE METHOD OF WRACK. ( Ch. S. 13 : 24. Finally, if you, through the Spirit, are daily mor- tifying the deeds of the body, the death of Christ is effec- tually applied by the Spirit to your souls, and your inter- est in him is unquestionable. For " they that are Christ's have crucified the flesh with the affections and lusts ;" and they that have so crucified the flesh with its affections and lusts are Christ's. Blessed be God for a crucified Christ. CHAPTER XXIX. THE IMITATION OF CHRIST. H.e that saith he abideth in him, ought himself also so t<) walk, even as he walked. 1 John, 2 : 6. The principal design of the apostle in this chapter is to propound marks for the examination of men's claims to Christ, amongst which my text is a principal one ; a trial of men's interest in Christ by their imitation of Christ. It is supposed by some expositors that the apostle, in lay- ing down this mark, had a special design to overthrow the wicked doctrine of theCarpocratians,asect of ancient heretics who taught that men might have as much com- munion with God in sin as in duty. In opposition to which the apostle asserts the necessity of a christ-like conversation in all that claim union with him or interest in him. In these words we have then, 1. Jl claim to Christ supposed; if any man say he abid- eth in him. Abiding in Christ is an expression denoting real interest in Christ and communion with him ; for it is put in opposition to those temporary and transient ef- fects of the Gospel which are called a morning dew or Ch. 29.) IMITATION OF CHRIST. 471 an early cloud ; such a receiving of Christ as that. Matt. 13 : 21, which is but a present flash, sudden and vanish- ing. Abiding in Christ implies a solid and effectual work of the Spirit, thoroughly joining the soul to Christ. Let no man, whosoever he be, think his claim to be valid, ex- cept he takes this course to adjust it. 2. We have the only way to have this claim warranted^ by so walking even as he walked; which words carry in them the necessity of our imitation of Christ. But it is not to be understood universally of all the works or ac- tions of Christ, some of which were extraordinary and miraculous, and some purely mediatory, and not imitable by us. In these paths no Christian can follow Christ, nor may so much as attempt to walk as he walked. But the words point at the ordinary and imitable ways and works of Christ. In these it must be the care of all that profess and claim interest in him to follow him ; they must " so walk as he walked." This " so" is a very important \vord in this place ; the emphasis of the text seems to lie in it. It is certain, however, that so walking does not imply an equality with Christ in holiness and obedience, for, as he was filled with the Spirit without measure, and anoint- ed with that oil of gladness above his fellows, so the pu- rity, holiness, and obedience of his life are never to be equalled by any of the saints. But this so walking denotes a sincere intention and endeavor to imitate and follow him in all the paths of holiness and obedience according to the measure of grace received. The life of Christ is the believer's copy, and though the believer cannot draw one letter exact as his copy is, yet his eye is still upon it ; he is looking unto Jesus, Heb. 12 : 2, and laboring to draw all the lines of his life as agreeably as he is able to Christ his pattern. Hence, Every man is bound to the imitation of Christ under penalty oj forfeiting his claim to Christ. The imitation of Christ is solemnly enjoined by many 472 THE METHOD OF GRACE. (Ch. 2tJ express commands of the G-ospel. " But as he which hath called you is holy, so be ye holy in all manner of conver- sation." 1 Peter, 1 : 15. " Be ye therefore followers of God as dear children, and walk in love, as Christ also hath loved us." Eph. 5 : 1,2. Christians, says Bernard, re- ceive this name from Christ, and it is very meet that as they inherit his name so they should also imitate his holiness. It will be needful to discuss three things : what the saints' imitation of Christ implies ; in what particulars they are especially bound to imitate Christ ; and why no claim to Christ is valid without this imitation of him. I. What the saints' imitation of Christ, or walking as he walked, IMPLIES. 1. It supposes that no Christian is a rule to himself \Q act according to the dictates of his own pleasure ; for ar no man has wisdom enough to direct and govern himself, so, if his own will were made the rule of his actions, it would be the highest invasion of the Divine prerogative that could be imagined. " I know, O Lord, that the way of man is not in himself; it is not in man that walketh to direct his steps." Jer. 10 : 23. We may as well pretend to be our own makers as our own guides. It is an obser- vation of Aquinas, that if the workman's hand were the rule of his work, it were impossible he should ever err in working. And if the will of man were the only guide of his way, we might say, no man would sin in his walk- ing. The apostle indeed saith of the heathen, that they "are a law to themselves," Rom. 2 : 14 ; but he does not mean that their will is their law, but the law of God en- graven upon their hearts : the light and dictates of their consciences bind them as a law. 2. This imitation of Christ implies, that as no man is his own guide, so no man may pretend to "be a rule to other men ; but Christ is the rule of every man's walking. It is true indeed, the apostle says, we should be followers ot them who through faith and patience inherit the promises. Ch. 29. ) IMITATION OF CHRIST. 47t> Heb. 6 : 12. And again, " Take, my brethren, the pro- phets who have spoken in the name of the Lord, for an example of suffering affliction, and of patience." James, 5 : 10. But we must always remember that the wisest among men may pretend no higher than a ruled rule. The apos- tle, though filled with as great a measure of the Spirit of wisdom and holiness as ever was possessed by any mere man, goes no higher than this : " Be ye followers of me, as I also am of Christ." 1 Cor. 11:1. The best of men are but men at best ; they have their errors and defects, which they freely acknowledge ; and where they differ from Christ it is our duty to differ from them. It was the commendation Paul gave of the Thessalonians, " And ye became followers of us and of the Lord." 1 Thess. 1 : 6. The noble Bereans were also commended for searching the Scripture, and examining the apostles' doctrine by it ; and it was a good reply of one to a cla morous disputant, who cried, " Hear me, hear me !" "I will neither hear thee, nor do thou hear me ; but le* us both hear Christ." 3. The imitation of Christ implies the necessity of sanctification in all his followers, as it is impossible there should be a practical conformity in point of obedience where there is not a conformity in spirit and in principle. It is very plain, from Ezek. 11 : 19, 20, that a new heart must be given us, and a new spirit put within us, before we can walk in God's statutes. We must first live in the Spirit before we can walk in the Spirit. Gal. 5 : 25. 4. The imitation of Christ plainly shows tliat the cliris- tian religion is precise and strict, no way countenancing men in their lusts, but rejecting every man's claim to Christ who labors not to tread in the footsteps of his holy example. Profaneness and licentiousness can find n > pro- tection under the wing of the Gospel. This is the uni- versal rule laid upon all the professors of religion : " Let every one that nameth the name of Christ depart from 474 THE METHOD OF GRACE. (Ch 29. iniquity, 2 Tim. 2:19; let him either put on the life of Christ, or put off the name of Christ. Let him show the hand of a Christian in works of holiness and obedience, or the language of a Christian should gain no belief or credit. 5. The imitation of Christ necessarily implies the im perfection of the best men in tliis life ; for if the life of Christ be our pattern, the holiest men must confess they come short, in every thing, of the rule of their duty. Our pattern is still above us ; the best of men are ashamed when they compare their lives with the life of Christ. A vain heart may swell with pride when a man compares nimself with other men : thus measuring ourselves by our- selves, and comparing ourselves among ourselves, we show our folly and nourish our pride ; but if any man will compare his life with Christ's, he will find abundant cause to be humbled. Paul was a great proficient in ho- liness ; yet when he looks up and sees the life of Christ and rule of duty so far above him, he reckons himself still but at the foot of the hill. " Not as though I had al- ready attained, either were already perfect ; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus." Phil. 3 : 12. As though he had said, Alas ! I do not come up to my duty, I am a great way behind ; but I am following after, if at last 1 may attain it. Perfection is in my expectation and hope at last, but it is not what I have yet attained. 6. The imitation of Christ as our rule or pattern necessarily implies the transcendent holiness of the Lord Jesus. His holiness is greater than that of all creatures ; for only that which is first and best in every kind is the rule and measure of all the rest. It is the height of the saints' ambition to be made conformable to Christ. Phil 3 : 10. Christ has a double perfection, a perfection of being and a perfection of working. His life was a per- fect rule, no error could be found therein ; for he was * holy, harmless, undefiled, separate *rom sinners." And Ch. 29.) IMITATION OP CHRIST. 475 such an high-priest becomes us, as the apostle speaks, Heb. 7 : 26. The conformity of professors to Christ's ex- ample is the test of all their graces ; the nearer any man comes to this pattern, the nearer he approaches towards perfection. 7. The Christian's imitation of Christ, under penalty of losing his claim to Christ, necessarily implies that sanctifaation and obedience are the evidences of our justifi- cation and interest in Christ. Assurance is unattainable without obedience. " As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God." Gal. 6 : 16. A careless conversation can never be productive of peace and consolation. " Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." 2 Cor. 1 : 12. Let men talk what they may of the imme- diate sealing and comfort of the Spirit, without regard to holiness or obedience; sure I am, whatever delusion they meet with in that way, true peace and consolation are only to be expected and found in the imitation of Christ : " The fruit of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever." We have it not for our holiness, but we always have it in the way of holiness. II. In the next place we are to inquire IN WHAT THINGS all who profess Christ are BOUND to the imitation of him ; or what those excellent graces in the life of Christ were, which are proposed as patterns to the saints. The life of Christ was a living law ; all the graces of the Spirit were represented in their full glory in his conversation on earth : never man spake as he spake, never any lived as he lived. " We beheld his glory, the glory as of the only begotten :>f the Father, full of grace and truth." John, 1 : 14. But to descend to the particular imitable excellencies in the life of Christ, which are high patterns arid excellent rules 476 THE METHOD OF GRACE. (, Ch i>9 for the life and conversation of his people, we shall, from among many others, single out the ten following. Pattern 1. First of all, the purity and holiness of the life of Christ is proposed as a glorious pattern for the saints' imitation. " As he which hath called you is holy, so he ye holy in all manner of conversation," 1 Pet. 1 : 15 ; iu every point and turning of yourselves, as the Greek ex- presses it. There is a two-fold holiness in Christ, the ho- liness of his nature and the holiness of his practice . his holy being and his holy working. This obliges all that profess interest in him to a two-fold holiness ; holiness iu the principles of it in their hearts, and holiness in the practice and exercise of it in their lives. True, we can- not in all respects imitate the holiness of Christ, for he is essentially holy, proceeding by nature as a pure beam of holiness from the Father ; and when he was incarnate he came into the world pure from the least stain of pollution. It was said, " That holy thing which shall be born of thee shall be called the Son of God." Luke, 1 : 35. In this we can never be like Christ, for " who can bring a clean thing out of that which is unclean 1 Not one." The Lord Jesus was also efficiently holy, that is, he makes others holy ; therefore his sufferings and blood are called a foun- tain opened for sin and for uncleanness to cleanse men's souls. Zech. 13 : 1. In this Christ also is inimitable ; nr man can make himself or others holy. It is a great truth, though it will hardly be relished by proud nature, that we may sooner make ourselves to be men than to be saints. Besides, Christ is infinitely holy, as he is God; and there are no measures set to his holiness as Mediator, " for God giveth not the Spirit by measure unto him." John 3 : 34. But the holiness of Christ is propounded as a pat- tern for our imitation in various respects. He was truly and sincerely holy, without simulation ; and this appeared in the greatest trial of the truth of ho- liness ever made in this world. " The prince of this world Oh. 2 506 THE METHOD OF GRACE. ' Ch. 31 aot : they are on the very precipice of eternal ruin, yet use no means to avoid it. How plain is the sad case 1 have undertaken to demonstrate, namely, that christless and unregenerate souls are spiritually dead. INFERENCE 1. If christless and unregenerate souls are spiritually dead, how little pleasure can cliristians take in their society. Certainly it is no pleasure for the living to converse among the dead. It was a cruel torment invented by Mezentius the tyrant, to tie a dead and living man to- gether. The pleasure of society arises from the harmo- ny of spirit, and the hope of mutual enjoyment in the world to come ; neither of which can sweeten the society of the godly with the wicked in this world. It is true, there is a necessary civil intercourse which we must have with the ungodly here ; or else, as the apostle speaks, we must go out of the world. There are also relative duties which must be faithfully discharged : but where we have our free election, we shall be much wanting both to our duty and comfort if we make not the people of God our chosen companions. Excellently to this purpose speaks Gurnal, in his Chris- tian Armor. "Art thou a godly master 1 ? when thou takest a servant into thine house, choose forXjod as well as thy- self. A godly servant is a greater blessing than we think : he can work, and set God on work also for his master's good, 'O Lord God of my master Abraham, I pray thee send me good speed this day, and show kindness unto my master/ Gen. 24 : 12 ; and surely Eliezer did his master as much service by his prayer as by his prudence in that journey. Holy David observed while he was at Saul'8 court the mischief of having wicked and ungodly servants, for with such was that unhappy king so compassed that David compares his Court to the profane and barbarous heathen, among whom there was scarce more wickedness to be found. ' Wo is me that I sojourn in Meshech, that Ch. 31.) STATE OF SPIRITUAL DJSATH. 50? I dwell in the tents of Kedar,' Psa. 120 : 5 ; that is, among those who are as wicked as any there ; and no doubt but this made him, in his banishment before ho came to the crown, resolve what he would do when God should make him the head of a royal family. * He tha worketh deceit shall not dwell within my house ; he tha*. telleth lies shall not tarry in my sight.' Psa. 101 : 7. " Art thou godly 1 show thyself so in the choice of husband or wife. I am sure if some could bring no other testimonials for their godliness than the care they have taken in this particular, it might justly be called into question both by themselves and others. There is no one thing in which gracious persons have more shown their weakness, yea, given offence and scandal, than in this particular, The sons of God saw that the daughters of men were fair. Gen. 6 : 2. One would have thought jthat the sons of God should have looked for grace in the heart rather than beauty in the face ; but we see even they sometimes turn in at the fairest sign without much inquiry what grace is to be found dwelling within." Look to the rule, O Christian, if thou w r ilt keep the power of holiness : that is clear as the sun-beam written in the Scripture, " Be ye not unequally yoked together with unbelievers." 2 Cor. 6 : 14. 2. How great and wholly supernatural is tlie change re- generation makes on the souls of men ! It is a change from death to life. " This my son was dead and is alive again." Luke, 15 : 24. Regeneration is life from the dead ; the most excellent life from the most terrible death : it is the life of God imparted to a soul alienated from it by sin. Eph. 5:11. There are two changes made upon the souls of men, which challenge the highest admiration : that from sin to grace, and that from grace to glory. The change from grace to glory is acknowledged by all, and justly, to be a wonderful change. For God to take a poor creature out of the society of sinful men ; yea, from un 508 THE METHOD OF GRACE. (Ch.31. der the burden of many sinful infirmities, which made him groan from day to day in this world ; and in a mo- ment to make him a perfect soul, shining in the beauties of holiness, and filling him with the inconceivable joys of his presence ; to turn his groanings into triumphs, his sighings into songs of praise, is marvellous. And yet the former change from sin to grace is no way inferior to it, nay, in some respects it is beyond it. Great is this work of God ; and let it for ever be marvellous in our eyes. 3. If unregenerate souls are dead, what a fatal stroke does death give to the bodies of all unregenerate men. A soul dead in sin, and a body dead by virtue of the curse . for sin, and both soul and body remaining for ever under the power of eternal death, is so full and perfect a misery, that nothing can make it more miserable. It is the com- fort of a Christian that he can say when death comes, I shall not wholly die ; there is a life which death cannot touch. " The body is dead because of sin ; but the spi- rit is life because of righteousness." Rom. 8 : 10. Blessed and holy is he that hath part in the first resurrection : on such the second death hath no power. As death takes the believer from many sorrows, and brings him to the vision of God, to the general assembly of the perfected saints, to a state of freedom and full satisfaction ; so it drags the unregenerate from all his sensual delights to the place of torment : it buries the dead soul out of the presence of God for ever : it is the king of terrors, a ser- pent with a deadly sting to every man who is out of Christ. 4. If every unregenerate soul be dead, how sad is the case of hypocrites who are twice dead ! These are those cursed trees of which the apostle Jude speaks, " Trees svhose fruit withereth, without fruit, twice dead, plucked up by the roots." Jude, 12. Though they were still un- der the power of spiritual death, yet in the beginning ot their profession they seemed to be alive : they showed the fragrant leaves of a fair profession, many buddings of Ch. 31.) STATE OF SPIRITUAL DEATH. 509 affection towards spiritual things ; but wanting the root of regeneration, they quickly began to wither and cast their untimely fruit. Their original defect is the want of a good root, and therefore they who were always ouce dead for want of regeneration, are now become twice dead by the decay of their profession. Such trees are prepared for the severest flames in hell, Matt. 24 :51j their portion is the saddest allotted for the sons of death. ' For if after they have escaped the pollutions of the world, through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein and over- come, the latter end is worse with them than the begin- ning. For it had been better for them not to havo known the way of righteousness, than after they have known it, to turn from the holy commandment delivered unto them." 2 Pet. 2 : 20, 21. Double measures of wrath seem to be prepared for them that die this double death. 5. If this be so, how lamentable is the state of unregene- rate persons. Were this truth heartily believed, we could not but mourn over them with the most tender compas- sion and sorrow. If our husbands, wives or children are dying a natural death, how are our hearts rent with pity and sorrow for them ! What cries, tears and wringing of hands show the deep sense we have of their misery ! O Christians, is all the love you have for your relatives spent upon their bodies ] Are their souls of no value ? Is spi- ritual death no misery 1 Does it not deserve a tear ? The Lord open your eyes and affect your hearts with the wretchedness of spiritual death. Consider, my friends, whilst they remain spiritually dead they are wholly unserviceable to God in the world, as to any acceptable service, 2 Tim. 2 : 21 ; they are in- capable of all spiritual comforts from God ; they cannot taste the least sweetness in Christ, in duties, or in pro- mises, Rom. 8:6; they have no beauty in their souls now comely soever their bodies : nothing but grac^ beau 510 THE METHOD OF GRACE. (Ch. 32. tifies the inner man. Ezek. 16 : 6, 7. The spiritually dead have neither comfort nor beauty ; they have no hope *to be with God in glory, for the life of glory is begun in grace, Phil. 1:6; their graves must be shortly made, to be buried fcr ever in the lowest hell, the pit digged by justice for all that are spiritually dead. Can such conside- rations as these draw no pity from your souls, nor excite your endeavors for their regeneration ] then it is to bo feared your souls are dead as well as theirs. O pity them and pray for them ; in this case only, prayers for the dead are our duty : who knows but at the last God may hear your cries, and you may say with comfort, " This my son was dead, but is alive again; he was lost, but is found/' Luke, 15 : 24. CHAPTER XXXII. THE CONDEMNATION OF UNBELIEVERS. But Tie that believeth not is condemned already, because lie hath not believed in the name of the only begotten Son of God. John, 3: 18. Christ having discoursed with Nicodemus, in the be- ginning of this chapter, about the necessity of regenera- tion, proceeds to show the reason why regeneration anreservativefrom sin. It is the property of light to inform the judgment, rec- tify its mistakes, and thereby to check the affections ii> the pursuit of sinful courses. Many men would never act as they do, if their understandings were better informed. " Which none of the princes of this world knew ; for had they known it, they would not have crucified the Lord of glory." 1 Cor. 2 : 8. It was want of better in- formation which drew them under that unparalleled guilt. Our Savior also intimates in the place before cited, that if Tyre and Sidon had enjoyed the light and means of grace that Chorazin and Bethsaida did, they would not have been so sinful as they were : light discovers dan- ger, and stops men from proceeding farther in those courses that lead them into it. 2. Sinning against the light involves a greater contempt of God's authority than sinning in ignorance and dark- ness. Every man that breaks the law of God does not in the same degree despise the authority of the law- maker. But when a man has light to see the evil of what he does, and yet will dare to do it, he treads God's au- thority under foot. Wilful sinning is despiteful sinning against God, Heb. 10 : 26 ; it argues a low and vile es- teem of the law of God, which is reverend and holy ; and by so much the more it makes sin to be exceeding sinful. 3. Sinning against the light admits not the excuses to ex- tenuate the offence which sins of ignorance do. Those that live without the Gospel may say, Lord, we never heard of Christ and the great redemption wrought by him ; if we had we would not have lived as we did : and therefore Christ says, " If I had not come and spoken unto them, they had not had sin ; but now they have no cloak for their sin." John, 15 : 22. The meaning is, that if the gospel-light had not shone among them, their sin 524 THE METHOD OF GRACE. (Ch. 33 had not been of such deep guilt as now it is. It is hein- ous by reason of the light against which it is committed, and they have no excuse to extenuate it. 4. Evangelical light is a rich favor of God to men, one of the choicest gifts bestowed upon the nations of the world, and therefore it is said, " He showeth his word unto Jacob, and his statutes and his judgments unto Is- rael. He hath not dealt so with any nation ; and as for his judgments, they have not known them." Psalm 147 : 19, 20. Other nations have corn and wine, gold and sil- ver, abundance of pleasures, but they have not a beam of heavenly light shining upon them. We may account this mercy small ; but God, who is best able to value it, ac- counts it great. " I have written to him the great things of my law." Hosea, 8 : 12. Christ reckoned Caper- naum to be exalted to heaven by the ministry of the Gospel. The greater the mercy which the light of truth brings with it, so much the more heinous must be the abuse of it. 5. Sinning against the light argues a love to sin ivithout any disguise. When a man, through a mistake of judg- ment, thinks that to be lawful which is indeed sinful, he does not close with sin as sin, but as his duty, or at least flis liberty. It is hard for Satan to persuade many men to embrace a naked sin, and therefore he clothes it in the habit of a duty or liberty, and thereby draws men to the commission of it. But if a man has light shining into his conscience, convincing him that he is in the way of sin quite contrary to the revealed will of God, stripping the sin naked before the eye of his conscience, so that he has no excuse, and yet he will persist in it ; it argues that his soul is in love with sin as sin. Now as for a man to love grace as grace, is a solid argument to prove the truth of his grace ; so on the contrary for a man to love sin as sin, not only argues him to be in the state of sin, but to be i the fore -front and amongst the highest rank of sinners Ch. 33.) THE SIN OF UNBELIEF. 525 6. The clearer the light against which men continue in sin, the more must the consciences of such sinners be vio- lated ; for the greatest violation of conscience is the greatest sin. Conscience is a noble and tender part of the soul of man : it is in the soul, as the eye in the body, very sensible of the least injury ; and a wound in the con- science is like a blow in the eye. But nothing gives a greater blow to conscience, nothing so much injures it as sin against the light. II. Let us examine why sin, so aggravated by the light, makes men liable to THE GREATER CONDEMNATION. That it does so is beyond all debate ; else the apostle Peter would not have said of sinners against light, " it had been better for them not to have known the way of righ- teousness." 2 Pet. 2 : 21. Nor would Christ have told the inhabitants of Chorazin or Bethsaida, that it should be more tolerable for Tyre and Sidon at the day of judg- ment than for them. There is a twofold reason of this. 1. On God's part, who is the righteous Judge of the whole earth, and will therefore render to every man ac- cording as his work shall be. Shall not the Judge of the whole earth do right 1 He will judge the world in righ- teousness, which requires that difference be made in the punishment of sinners according to the different degrees of their sins. That there are different degrees of sin is clear from what we have lately shown, that the light un- der which men sin aggravates their sins, in accordance with which will be the degree of punishment awarded by the Judge of heaven and earth. The Gentiles, who had no other light but the dim light of nature, will be con- demned for disobeying the law of God written upon their nearts ; but greater wrath is reserved for those who sin both against the light of nature and the light of the Gos- pel. Therefore it is said, Rom. 2:9, " Tribulation and anguish upon every soul of man that doeth evil; of the Jew first, and also of the Gentile.'* Impenitent Jews and 626 THE METHOD OF GRACE. (Ch. 33 Gentiles will be condemned at the bar of God; but to the Jew first, that is, especially, because the mercies which he abused were far greater than those bestowed upon the Gentiles : " because unto them were committed the oracles of God;" and God has not dealt with any nation as with them. Indeed, in the gracious rewards of obedi ence, he that came into the vineyard the last hour of the day may be equal in reward with him that bare the heat and burden of the whole day ; because the reward is of grace, not of merit. But justice observes an exact pro- portion in distributing punishments according to the de- grees and measures of sin. Therefore it is said concern- ing Babylon, " How much she hath glorified herself, and lived deliciously ; so much torment and sorrow give her." Rev. 18 : 7. 2. On the part of sinners. It must be that the heaviest wrath and torments should be the portion of those who have sinned against the clearest light and means of grace. For we find in the Scripture that a principal part of the torment of the damned will arise from their own con- sciences, " Where their worm dieth not, and the fire is not quenched." Mark, 9 : 44. And nothing is plainer than that if conscience be the tormentor of the damned, sinners against light must have the greatest torment. The more knowledge any man had in this world, the more was his conscience abused by sinning against it. And what work will these violations make for a tormenting conscience in hell ! With what fury will it then avenge itself upon the most daring sinner ! The more guilt now, the more rage and fury then. The more knowledge or means of knowledge any man has enjoyed, the more is laid up for conscience to upbraid him with in the place of torment. O what a peal will conscience ring in the ears of such sinners ! " Did not 1 warn thee of the issue of such sins, undone wretch 1 How often did I strive with thee, to take thee off fron? Ch.33.) THE SIN OF UNBELIEF. 527 thy course of sinning, and to escape this wrath ? Did not I often cry out, Stop "thy course, sinner ? Hearken to my counsel, turn and live ; but thou wouldst not hearken ! 1 forewarned thee of this danger, but thou didst slight all my warnings ; and now thou seest whither thy way tend- ed, but, alas, too late !" The more knowledge or means of knowledge any man has neglected in this world, so many great advantages he has lost for heaven ; and the more intolerable will hell be to him : as the mercy was great which was offered by them, so the torment will be unspeakable that will arise from their loss. Sinners, you have now an open door many blessed opportunities of salvation under the Gos- pel; it has put you in a fair way for everlasting happi ness. Many of you are not far from the kingdom of God. How sad in hell to reflect upon this loss. " O how fair was I once for heaven, to have been with God, and among yonder saints ! My conscience was once convinced, and my affections melted under the Gospel. I was almost persuaded to be a Christian. The treaty was almost con- cluded between Christ and my soul. But, wretch that I was, I could not deny my lusts, nor live .under the yoke of Christ's government ; and now I must live under the insupportable wrath of the righteous God for ever." And this torment will be peculiar to such as perish under the Gospel. The heathen, who enjoyed no such means, can have no such reflections ; nay, the very devils themselves, who never had a Mediator in their nature, or such terms of reconciliation offered them, will not reflect upon their lost opportunities of recovery as such sinners will. This, therefore, " is the condemnation, that light is come into the world ; but men loved darkness rather than light/ ' INFERENCE 1. Hence it follows that neither knowledge, nor the best means of it, are sufficient to secure men from wrath to come. Light is a choice mercy, and therefore the means that gave it must be so ; but it is a mercy liable 528 THF METHOD OF GRACE. < Ch. 33. to abuse, and the abuse of the best mercies causes the greatest miseries. Alas ! Christians, your duty is but half learnt when you know it ; obedience to light makes light a blessing indeed. " If ye know these things, happy are ye if ye do them." John, 13 : 17. Happiness is not en- tailed on knowing, but on doing ; upon obedience to our knowledge ; otherwise he that increases knowledge does but increase sorrow. " That servant which knew his Lord's will, and prepared not himself, nor did according to his will, shall be beaten with many stripes." Luke, 12 : 47. " To him that knoweth to do good, and doeth it not, to him it is sin." James, 4 : 17. We are bound with all thankfulness to acknowledge the bounty of hea- ven in furnishing us with so many excellent means of light beyond many other nations and past generations ; but we ought to rejoice with trembling when we consider the abuses of light. God has blessed us with many barn- ing and shining lights. The greater will our account be for abusing such light and rebelling against it. The clearer our light is now, the thicker will the mists of dark- ness be hereafter, if we abuse it. The devils have more light than we, and therefore the more torment. Of them it is said, " The devils also believe and tremble." James, 2 : 19. The horror of their consciences is answerable to their illumination. 2. If the abuse of light thus aggravate sin and misery, times of great temptation are like to be times of great guilt. Wo to an enlightened generation, when strong tempta- tions befall them. How do many, in such times, imprison the truth to keep themselves out of prison, and offer vio- lence to their conscience to avoid violence from other hands ! Plato was convinced of the unity of God, yet durst not own his convictions ; but said, " It is a truth neither easy to find, nor safe to own." And even Seneca, the renown- ed moralist, was led by temptation to dissemble his con- Ch.33.) THE SIN OP UNBELIEF. 529 victions ; of whom Augustine says, " He worshipped what ne reprehended, and. did what he himself reproved. ' J And even a great papist of later times was heard to say, as he was going to mass, " Let us go to the common error." O how hard is it to keep conscience pure in dayt of temptation ! Doubtless it is a mercy to many weal* Christians to be removed by death out of harm's way, and disbanded by providence before the heat of the bat- tle. Christ and antichrist seem at this day to be drawing into the field, and a fiery trial threatens the professors of this age ; but when it comes to a close engagement we may tremble to think how many thousands will break their way through the convictions of their consciences to save their lives. If Christ hold you to himself by no other tie than the slender thread of a single conviction ; if ho have not interest in your heart and affections, as well as in your understanding and conscience ; if you are men of great light and unmortified lusts ; if you profess Christ with the tongue and worship the world with your hearts ; I may say of you, without the gift of prophecy, what the prophet said of Hazael, I know what you will do in. the day of temptation. 3. If this be so, what a strong engagement lies on all enlightened for sons to turn heartily to God and reduce their knowledge to practice and obedience ? The more men know, the more violence they do their consciences in re- belling against the light ; this is to sin with a high hand. Numb. 15 : 30. Believe it, you cannot sin at so cheap a rate as others do; knowledge in a wicked man but the sooner precipitates him into ruin. You may know more than others, but if you go to heaven, it must be in the same way of faith and obedience, mortification and self- denial, in which the weakest Christian goes there; whatev er knowledge you have, you have no wisdom, if you ex pect salvation on any easier terms than the most illiterate Christian finds it. Tt was an observation of one of th Method of Grnco. 23 530 THE METHOD OP GRACE. (Ch. 3& fathers, The unlearned rise and cake heaven. What a pity is it that men of excellent powers should be enslaved to their lusts ! that ever it should be said that learning does but blind men in spiritual things, and prepares them for greater misery. 4. Hence also it follows tliat the work of conversion .s vc^y difficult, the soul is scarcely half won to Christ when Satan is cast out of the understanding by illumination,, The devil has deeply entrenched himself and fortified every faculty of the soul against Christ. The understand- ing is the first entrance into the soul, and out of that fa- culty he is oftentimes cast by light and conviction, which seems to make a great change upon a man : now he be comes a professor, takes up the duties of religion, and passes for a convert. But, alas, all the while Satan keeps the fort, the heart and will are in his possession ; and the weapons of that warfare must indeed be mighty through God, which not only cast down imaginations, but bring every thought of the heart into captivity to the obedience of Christ. 2 Cor. 10 : 4, 5. While the heart stands out, though the understanding be won, the soul remains in Satan's possession ; it is a greater work to win one heart than to convince twenty understandings. 5. Hence also we learn what pmcer there is m the lusts of men 1 s hearts, which are able to bear down before them such strong convictions of the conscience. That is a great truth, though a very sad one, " The heart of the sons of men is fully set in them to do evil." Eccl. 8 : 11. O how common is it to see men hazarding their souls to satisfy their lusts ! Every man, says the prophet, " turneth to his course, as the horse rusheth into the battle." The horse is a fierce and warlike creature ; and when his courage is roused by the sound of drums and trumpets and shouts of armies, he breaks headlong into the ranks of armed men, though death is before him. Such boiste- rous and headlong lusts are found in many enlightened Ch.33.) THE SIN OF UNBELIEF. 531 persons : though their consciences represent damnation before them, onward they will rush, though God be lost and the precious soul undone for ever. . 6. As you would avoid the deepest guilt and escape the heaviest condemnation, open your hearts to obey whatever God has opened your understandings to receive of his re- vealed will. Obey the light of the Gospel while you have opportunity to enjoy it. This was the counsel given by Christ. " Yet a little while is the light with you. Walk while you have the light, lest darkness come upon you." John, 12 : 35. The manifestation of Christ in the Gospel is the light of the world; all the nations of the earth that have not this light are benighted ; and those on whom it has risen have but a short time under it. " Yet a little while the light is with you :" whatever patience God may exercise towards ignorant souls, commonly he makes short work with the despisers of this light. The light of the Gospel is a lamp fed with golden oil ; God will not always continue such a light for them that but trifle with it. The night is coming when no man can work. There are many sad signs upon us of a setting sun, a night oi darkness approaching ; many burning and shining lights are extinguished, and many put under a bushel; your work is great, your time short, this is the only space you have for repentance. Rev. 2 : 21. If this opportunity of salvation is lost it will never come again. Ezek. 24 : 13. How pathetic was that lamentation which Christ made over Jerusalem. " And when he was come near, he be- held the city, and wept over it, saying, If thou hadsl known, even thou, at least in this thy day, the things which belong unto thy peace, but now they are hid from thine eyes." Luke, 19 : 41, 42. Christ is threatening this kingdom with the removal of his gospel presence ; he hath found but cold entertainment among m. The nation has been unkind to Christ. Many thousands there ore that rebel against the light, that say unto God, " De- 532 THE METHOD OP GRACE. (Ch. 34. part from us, we desire not the knowledge of thy ways." Christ will not tarry where he is not welcome. Obey the light therefore, lest God put it out in obscure darkness. CHAPTER XXXIV. SATAN'S BLINDING THE CAUSE OP UNBELIEF, AND FORE- RUNNER OF DESTRUCTION. But if our Gospel be kid, it is hid to them that are lost ; in whom the god of this world hath blinded the minds oj them which believe not, lest the light of the glorious Gos- pel of Christ, who is the image of God, should shine unto them. 2 Cor. 4 : 3, 4. The aversion of men from Jesus Christ, their only remedy, is to be wondered at as well as lamented ; one would think the news of deliverance should make the hearts of captives leap for joy, and that the tidings of a Savior should transport the heart of a lost sinner. A man would think a little reasoning might persuade a sinner to put on the robes of Christ's righteousness, which cost him nothing but acceptance ; or the perishing, starving sinner to accept the bread of God which cometh down from heaven and giveth life unto the world. This is the great design I have had in this work, the centre to which all these lines are drawn ; many arguments have been used to prevail with men to apply and put on Christ, but I fear that to multitudes I have but labored in vain and spent my strength for nought ; that to them all these discourses are but beating the air, and that few, if any, will be persuaded to come unto Christ, who is clearly revealed and freely offered in the Gospel. For alas ! while T am reasoning, Satan is blinding Ch 34.) BLINDING POLICY OF SATAN. 633 their minds with false reasonings and contrary persua- sions ; the god of this world turns away the ears and the hearts of almost the whole world from Christ. " The god of this world hath blinded the minds of them which be- lieve not, lest the light of the glorious Gospel of Christ who is the image of God, should shine unto them." Satan is a jealous prince, and is well aware that such of his subjects as are brought to see the misery of their condi tion, will not abide any longer in subjection to him : it is therefore his policy to put out their eyes, that he may se- cure their souls ; to darken their understandings, that he may keep his interest firm in their wills and affections : and this makes the effectual application of Christ so great a difficulty, that it is matter of admiration that any soul is persuaded to quit the service of Satan and come to Christ. Therefore, in closing the whole work to show the great difficulty of conversion, and how all our endeavors are obstructed, so that we accomplish no more, with all our laboring and striving, reasoning and persuading ; as also to mourn over and bewail the misery of christless and unregenerate souls, I have chosen this scripture, which is of a most awakening nature, if haply the Lord may thereby persuade any soul to come to Christ. The apostle had been speaking in the former chapter of the transcendent excellence of the Gospel above the law, and among other things, he prefers it to the law on account of its clearness. The law was an obscure dispen- sation ; there was a vail upon the face of Moses and the hearts of the people, that they could not see to the end of that which is abolished ; but under the Gospel we all, with open face, behold, as in a glass, the glory of the Lord. Against this the apostle foresaw and obviated the objection, " If your Gospel be so clear, what is the rea- son that many, who live under the ministration of it, see no excellence in it V To this he replies, " If our Gospel 534 THE METHOD OP GRACE. (Ch.34. be hid, it is hid from them that are lost, whose eyes the god of this world hath blinded;" as though he had said, It is true, multitudes see no glory in Christ or the Gos- pel, but the fault is not in either, but in the minds of them that believe not. The sun shines forth in its glory but the blind see no glory in it ; the fault is not in the sun, but in the eye. In the words themselves we have, 1. A very dreadful spiritual judgment inflicted on the souls of men, the hiding of the Gospel from them. " If our Gospel be hid ;" for these words are a concession that so it is ; a very sad. but undeniable truth : many see no beauty in Christ, nor necessity of him; though both are so plainly revealed in our Gospel. " If our Gospel be hid." It is called our Gospel, not as if Paul and other preachers were the authors of it, but because we are the preachers and dispensers of it. We are put in trust with the Gospel, and though we preach it in the demonstra- tion of the Spirit and of power, using all plainness of speech to make men understand it, yet it is hid from many under our ministry : it is hid from their under- standings, they see no glory in it; and, hid from their hearts, they see no power in it. Our Gospel, notwith- standing all our endeavors, is hidden from some. 2. We have an account of that wicked, instrument l>y whom this judgment is inflicted, namely, Satan, called here the god of this world ; not properly, but because he chal- lenges to himself the honor of a god, rules over a vast empire, and has multitudes of souls, even the greater part of the world, in subjection and blind obedience to his government. 3. Here, also, we have the polity of this government, how he maintains his dominion among men and keeps them in subjection; namely, by blinding the minds of all them that believe not ; darkening that noble faculty, the understanding, the thinking and reasoning power of ihe soul, which philosophers call the leading and direct- Ch,34.) BLINDING POLICY OF SATAN. 535 ing faculty ; for it is to the soul what eyes are to the body, and is therefore called " the eyes of the under- standing." Eph. 1 : 18. These eyes Satan blinds, so that when men come to see and consider spiritual things, " they see indeed, but perceive not." Isa. 6 : 9. They have some confused notions, but no distinct and effectual apprehensions of those things : and this is the way, in- deed none like it, to bar men effectually from Jesus Christ and hinder the application of the benefit of redemp- tion to their souls. It is true, the righteous God permits all this to be done by Satan upon the souls of men ; but wheresoever he finally prevails thus to blind them, it is, as the text speaks, in them that are lost. The people of God are all blinded for a time, but Christ opens the eyes of their understandings and recovers them out of Satan's power; but on those who continue thus blinded the symptoms of eternal death appear upon their souls ; they are lost men. Hence we learn, that The understandings of unbelievers are blinded by Satan to their everlasting perdition. Four things must be here illustrated : what the blind- ing of the understanding, or hiding of the Gospel from it, is ; that the understandings of many are thus blinded, and the Gospel hidden from them ; what policy Satan uses to blind the minds of men ; and that this blindness is the sorest judgment, securing men's everlasting perdition. I. We shall inquire WHAT THE BLINDING OF THE MIND, on HIDING THE GOSPEL FROM IT, is. Two sorts of men are thus blinded: those that want the means of illumina- tion, and those that have the means but are denied the efficacy of them. The former is the case of the pagan world, who are in midnight darkness for want of the Gos- pel. The latter is the case of the Christian world : the greater part of them that live within the sound of the 536 THE METHOD OF GRACE. 'Ch.34. Gospel being blinded by the god of this world. " And he said, Go and tell this people, Hear ye indeed, but un- derstand not ; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes ; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed." Isa. 6 : 9, 10. Thus, when the Sun of righteousness actually arose on the world, it is said, " The light shined in darkness, but the darkness comprehended it not." John, 1:5. So we may say of all the light which is in the understanding of unbelievers, what Job says of the grave, That the light there is as darkness. Job, 10 : 22. But more particularly, 1. Let us examine what spiritual blindness is not op posed to. It is not opposed to natural wisdom : a man may be of an acute and clear understanding ; eagle-eyed to dis- cern the mysteries of nature, and yet the Gospel may be hid from him. Who were more sagacious and quick- sighted in natural things than the Heathen philosophers, yet unto them the Gospel was foolishness ] 1 Cor. 1 : 20, 21. Augustine confesses, that before his conversion he was filled with contempt of the simplicity of the Gospel. I scorned, says he, to become a child again. And Brad- wardine, who was learned to a wonder, professed that when he first read Paul's epistles he despised them be- cause he found not in them the metaphysical notions which he expected. On this account it was that Christ broke forth into the pathetic admiration of his Father's love to his people : " At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." Mat. 11 : 25. It is not opposed to all light and knowledge in S2nritual truths. A man may have a correct understanding of the Scriptures and enlighten the minds of others by them; Ch.34.) BLINDING POLICY OF SATAN. 537 and yet the Gospel may be hidden from himself. " Many will say to me in that day, Lord, Lord, have we not pro- phesied in thy name ]" Mat. 7 : 22. " And art confident that thou thyself art a guide of the blind, a light to them that sit in darkness." Rom. 2 : 19. A man may show others the way to Christ and salvation, while both arn hid from himself. It is not opposed to all kind of influence on the affec- tions; for it is possible the Gospel may touch them, and cause some sweet motions and raptures in them, and yet be hidden from the soul. Heb. 6 : 5, 6. 2. But if these may consist with spiritual blindness, to what then is it opposed ? To which I answer, spiritual blindness stands opposed to the saving manifestation of Jesus Christ in the Gospel by the Spirit, by which the soul is regenerated and effectually changed in real con- version to God. Wherever the Gospel thus comes in the demonstration of the Spirit and of power, producing such an effect in the soul, it is no longer a hidden Gospel. Though such persons do not see clearly all the glory which is revealed by the Gospel ; though they know but in part, and see darkly as through a glass ; yet the eyes of their understandings are opened, and the things which belong to their peace are not hidden from them. II. But though this is the happiness of some men, THE EYES OF MANY ARE BLINDED by the god of this world, and the Gospel is hidden from them. 1* Many that live under the Gospel are so swallowed up in the world, that they allow themselves no time to ponder the great concern of their souls in the world to come ; and judge you, whatever the gifts and knowledge of these men are, whether the god of this world has not blinded their eyes. If it were not so, it were impossible that they should thus waste the most precious opportu- nities of salvation on which their everlasting well-being depends, and spend time at the door of eteinity about 23* 638 THE METHOD OF GRACE. (Ch. 34- trifles which so little concern them. Yet this is the case of the greater number that go under the Christian name. The earth hath opened her mouth and swallowed up their time, thoughts, studies and strength, as it did the bodies of Korah and his associates. The whole of their time is devoted to the service of the world; for even when they present their bodies before the Lord in his worship, their hearts are wandering after vanities, and "going after their covetousness." Ezek. 33: 31. Judge whether the god of this world has blinded these men or not, who can see so much beauty in the world but none in Christ, and put an absolute necessity upon the vani- ties of this world, but none upon their own salvation. If this be not spiritual blindness, what is ? 2. The quietness of men's consciences, under the most awakening truths of the Gospel, proves that the god of this world has blinded their eyes. For did men see the dangerous condition they are in as the word represents it, nothing would quiet them but Christ. As soon as men's eyes are opened, the inquiry they make is, " What shall we do to be saved 1" It is not possible that a man should hang over hell and see Christ and the hope of salvation going, and the day of patience ending, and yet be quiet. O ! it cannot be that conscience should let them be quiet in such a case, if it were not blinded arid atupified ; but while the god of this world, that " strong man armed, keepeth his palace, his goods are in peace." Luke, 11 : 21. If once your eyes were opened by convic- tion, you could not sit still and let the season of salvation pass away. Suppose one should come in and whisper in your ears, that your child is fallen into the fire and is dying ; would it be in the power of friends to quiet you, and make you sit still after such information ? much less when a man apprehends his own soul to be in immediate danger of everlasting burnings. 3, The presumptuous hopes men have of salvation while Ch.34.) BLINDING POLICY OF SATAN. 539 they remain unregenerate, show their minds to be blind- ed by the policy of Satan, This presumption is one of those false reasonings by which Satan deludes the un- derstanding, as the apostle calls them, James, 1 : 22. Ir is the cunning sophistry of the devil seconded by self- love : "every way of a man is right in his own eyes," Prov. 21 : 2 ; and partly by self-ignorance. " Thou sayest I am rich and increased with goods, and have need of nothing ; and knowest not that thou art wretched." Rev. 3 : 17. You have no fears, no doubts, no case to pro- pound that concerns your future state ; and why so but because you have no sight I Your consciences are quieted because your eyes are blinded. 4. The trifling of men with the duties of religion shows the blinding power of Satan on their understandings, else they would never trifle with the solemn ordinances of God as they do. If their eyes were opened, they would be in earnest in prayer, and apply themselves with the closest attention to hearing the Gospel. There are two sorts of thoughts about any subject of meditation: some think at a distance, and others think close to the subject. Never do thoughts of men come so close to Christ, to heaven and to hell, as they do immediately upon their illumination. When John's ministry enlightened the peo- ple it is said, " From the days of John the Baptist un- til now the kingdom of heaven suffereth violence, and the violent take it by force." Mat. 11 : 12. Surely these men were in earnest who would take no denial, but force themselves through all difficulties into heaven ; and so would it be with you. If the god of this world had not blinded your minds you would never pray with so much unconcern, nor hear with so much carelessness. It is with many of your hearts as it was with Aristotle, who after an oration made before him, was asked how he liked it. Truly, said he, I did not hear it ; for I was thinking all the while of another matter. 540 THE METHOD OF GRACE. (Ch.34, 5. It is also an evidence that the god of this world hath blinded the eyes of many, that they fear not to commit great sins to avoid small troubles, which all the world could not persuade them to do, if they were not hood- winked by the god of this world. Those that have seen sin in the glass of God's law will choose, as Moses did, to suffer any affliction with the people of God, rather than enjoy the pleasures of sin, which are but for a season. Heb. 11 : 25. Those that have felt the evil of sin in the deep troubles of their spirit for it, will account all re- proaches, all losses, all sufferings from men to be but as nothing to the burden of sin. 6. The pride and self-conceit of many who profess Christianity, show their mind to be blinded by the sophis- try of Satan, and that they do not understand themselves and the state of their souls. Those that see God in the clearest light, abhor themselves in the deepest humi- lity. Isa. 6:5; John, 42 : 6. If the Lord had effectually opened your eyes by a discovery of your state by nature, and the course of your life under the influence of con- tinual temptations and corruptions, how would your pride fall 1 None would rate you lower than you yourselves would. III. We are to consider WHAT POLICY SATAN USES to blind the minds of them that believe not, and we shall find there are three sorts of policies practised by the god of this world upon the minds of men which he darkens. 1. It is a great policy in Satan to blind the understand- ings of men by hindering the reception of gospel-light, which he does, (1.) By tempting the dispensers of the Gospel to dark- en its truths in delivering them : to shoot over the heads of their hearers in lofty language and terms of art, so that common understandings can give no account, when the sermon is done, what the preacher has said ; but com- mend him as a good scholar and an excellent orator Ch.34.) BLINDING POLICY OF SATAN. 541 The devil is very busy with ministers in their studies, tempting them, by the pride of their own hearts, to grati- fy his designs herein : he teaches them how to paint the glass, that he may keep out the light. I acknowledge, a proper, grave and comely style be- fits the lips of Christ's ambassadors ; they should not be rude and careless in their language or method. But the affectation of great swelling words of vanity is but too like the proud Gnostics, whom the apostle is supposed to reprove for this evil, Jude, 16. This is to darken coun- sel by words without knowledge, Job, 38 : 2, and to amuse poor ignorant souls, and nullify the design of preaching : for every thing is accounted so far good, as it is good to the end it is ordained for. A sword that has a hilt of gold set thick with diamonds is not a good sword if it has no edge to cut, or wants a good back to support the stroke. O that the ministers of Christ would choose sound rather than great words, such as are apt to pierce the heart rather than such as tickle the fancy ; and let people beware of furthering the de- sign of Satan against their souls, in putting a temptation upon their ministers by despising plain preaching. The more popular, plain and intelligible our discourses are, so much the more likely they are to be successful. That is the most excellent oratory which draws men to Christ. (2.) Satan hinders the access of light to the understand- ings of men, by employing their minds about other things while they are attending on the ordinances of God. Thus he tempted the Jews : " And they come unto thee as the people cometh, and they sit before thee as my people ; and they hear thy words, but they will not do them : for with their mouth they show much love, but their heart goeth after their covetousness. And lo ! thou art unto them as a very lovely song of one that hath a pleasant voice." Ezek. 33 : 31, 32. The prophet's voice was very pleasing to their ears, but their thoughts were wandering 542 THE METHOD OF GRACE. (Ch. 34 after their lusts ; their hearts were full of earthly projects. (3.) Satan hinders the access of light to the understand- ings of men, by raising objections to the word, to shake its authority and hinder the assent of the understanding to it, and so it makes no more impression than a fable or romance. The devil has persuaded many that the Gos- pel is but a cunningly-devised fable ; that the ministers must say something to get a living ; that heaven and hell are but fancies, or, at most, things of great uncertainty. Thus the door of the soul is shut against truth. And this design of Satan hath prospered the more in this ge- neration, by the corrupt doctrines of seducing spirits, which have overthrown the faith of some, 2 Tim. 2 : 18 ; and partly from the scandalous lives of loose and vain professors, by which the Gospel has been brought into contempt. (4.) Satan hinders the access of light, by helping er- roneous minds to draw false conclusions from the pre- cious truths of the Gospel ; thereby bringing them under contempt. Thus he assists the errors of men's minds about the doctrine of election : when he either persuades them that it is an unreasonable doctrine and not worthy of credit, that God should choose some and leave others to perish ; or that, if there be any certainty in the doc- trine, then men may throw the reins upon the neck of their lusts and live at what rate they list ; for they argue that if God has chosen them to salvation, their wicked- ness will not hinder it; and if he has appointed them unto wrath, their diligence and self-denial cannot prevent it. Thus the doctrine of free grace is by the like sophis- try of Satan turned into lasciviousness. If grace abound, say some, men may sin the more freely ; and thus the shoitness of our time upon earth, which should awaken men to diligence, is by the subtlety of Satan turned to a contrary purpose, "Let us eat and drink, for to-morrow we die." Ch.34.-) BLINDING POLICY OF SATAN 543 (5.) Satan darkens the minds of men 1y filling them with pride and self-conceit, persuading them that they know all these things already, and causing them to contemn the most weighty and precious truths of God as trite and vulgar notions. The word cannot be received without meekness and humility of* mind, James, 1:21; Psalm 25 : 8, 9 ; and pride is the nurse of ignorance. 1 Tim. 6 : 4 ; 1 Cor. 8 : 7. The devil is aware of this, and there- fore cherishes the pride of men's hearts all he can. And this temptation generally prevails wherever it meets with a knowing head matched with a graceless, unsanctified heart. Thus we see by what wiles Satan keeps out the light, and prevents the access of it to the minds of men. But if he fail in his design here, and truth gets into the mind, then, 2. He labors to obstruct the operation of the light ; that though it shine into the understanding, it may be im- prisoned there, and exert no converting influence upon the will and affections : and this design he promotes, (1.) By hastening to quench convictions and nip then* in the bud. Satan knows how dangerous a thing it is, and destructive to his interest, to suffer convictions to continue long ; and therefore it is said, " When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one and catcheth away that which was sown in his heart." Mat. 13 : 19. Satan is compared in this scripture to the fowls of the air, which pick up the seed before it take root in the earth. The devil is very jealous of this, and therefore labors all he can to destroy the word before it operates upon the heart; which he does sometimes by the cares of the world, and sometimes by vain companions, who ex- tinguish rising convictions. One sinner destroyeth much good. (2.) No -sooner does the god of this world observe the light of truth begin to operate upon the heart, but he ob- 544 THE METHOD OP GRACE. (Ch.34. structs the design by procrastination and delay, which de- lude and destroy convinced souls ; he persuades them that if they will alter their course, it will be time enough here- after, when such troubles in the world are over; if he prevail here, it is a thousand to one but the work fails. Tames, 1 : 1'J : 14. If the hearer of the word be not a doer, that is, a present doer, while the impressions of it are fresh upon the soul, he does but deceive himself. Foi it is with the heart as with melted wax ; if the seal be applied to it at once, it will receive a fair impression ; but if it be let alone for a little while, you can make none at all. It was therefore David's great care and wisdom to set about the work of religion under the first impulse or vigorous motion of his heart and affections. " I made haste, and delayed not to keep thy commandments." Psalm 119 : 60. Multitudes of souls have perished by these delays. It is a temptation incident to all under convictions, especially young persons, whom the devil persuades that it were no better than madness in them to deny themselves so much pleasure, and devote their youthful thoughts to such a melancholy subject as religion.. (3.) If all this will not do, but convictions still continue to get ground in the conscience, then he endeavors to fright them out of their convictions, by representing the inward terrors and despair into which they are about to plunge themselves, and that henceforth they must never expect a pleasant day or comfortable hour. Thus does the god of this world blind the minds of them that be- lieve not, both by hindering the access of light to the mind and the influence of it upon the heart. 3. There is yet another policy of Satan to keep souls in darkness, that is, by the misapplication of truth ; per- suading them that, whatever they read or hear of the misery and danger of unregenerate persons does not con- cern them, but the more profane part of the world ; and oy this policy he blinds the minds of moral persons. Thus Ch. 34. BLINDING POLICY OF SATAN. 546 the Pharisees " trusted in themselves that they were righteous, and despised others." And so the Laodiceans thought themselves rich, and increased with goods ; that is, in a safe and good condition. There are divers things improved by Satan in order to these misapplications of truth. (1.) The freedom of their lives from the gross pollu- tions of the world. " All these things have I kept from my youth up." Mat. 19 : 2(^ A moral course of life is a most effectual blind before many a man's conscience. (2.) It is the policy of Satan to prevent effectual convic- tions by convictions that have been ineffectual, and that are vanished away. Thus the troubles that some persons have been under pass for their conversion, though the temper of their heart be the same it was. Their ineffec- tual troubles are made use of by the devil to blind them to the true knowledge of their condition. These men can speak of the troubles they have had for sin, and the tears they have shed for it ; whereby thorough conviction is effectually prevented. (3.) Gifts and knowledge are improved by Satan against the true knowledge of Jesus Christ and our own state by nature. " Thou art called a Jew, and rest- est in the law, and makest thy boast of God, and know- est his will, and approves! the things that are more ex- cellent, being instructed out of the law, and art confi- dent that thou thyself art a guide to the blind." Rom. 2 : 17, 18. And this is the temptation and delusion of in- telligent persons, who are so far from being blind in their own esteem, that they account themselves the guides of the blind. Yet who blinder than such men 1 (4.) External reformation is improved by Satan against tine spiritual reformation, and passes for conversion though it serves only to strengthen Satan's power in the soul, Matt. 12 : 44 ; and for want of a real change of heart does but increase a man's sin and misery 2 Pet. 2 : 546 THE METHOD OP GRACE. (Ch.34 20. This is the generation that is pure in their own eyes, and yet are not washed from their filthiness. The clean- ness of their hands blinds them in discovering the foul- ness of their hearts. (5.) The policy of Satan improves diligence in some duties, against the conviction of neglect in others : the external duties of religion, as hearing, praying, fasting, against the great internal duties of repenting and believ ing. " They seek me daily, and delight to know my ways, as a nation that did righteousness and forsook not the ordinance of their God : they ask of me the ordinan- ces of justice ; they take delight in approaching to God. Wherefore have we fasted, say they, and thou seest not 1 Wherefore have we afflicted our souls, and thou takest no knowledge ?" Isa, 58 : 2, 3. Thus duty is improved against duty, the externals against internals of religion, and multitudes are blinded this way. (6.) The policy of Satan improves zeal against zeal, and thereby blinds a great part of the world : he allows men to be zealous against a false religion, if thereby he may prevent them from being zealous in the true. He diverts their zeal against their own sins, by directing it against other men's. Thus Paul was once blinded by his zeal for the law Acts, 22 : 3. And many men now satis- fy themselves in their zeal against the corruptions of God's worship and the superstitions of others, who never felt the power of true religion upon their own hearts ; a dangerous blind of Satan. (7.) The policy of Satan improves the respect men have for the people of God against their great duty and inter- est to become such themselves. " Thou hast a name that thou livest,and thou art dead." Rev. 3:1. It is enough for many men to obtain acceptance among the saints, though they are not of their number. The good opinion of others confirms their good opinion of themselves. (8 ) The policy of Satan improves soundness of judg Ch. 34.) BLINDING POLICY OF SATAN 547 ment against soundness of heart. An orthodox head against an orthodox heart and life ; dogmatical faith against justifying faith. This was the case of them be- fore mentioned. Rom. 2 : 18, 19. Men satisfy them- selves that they have a sound understanding, though, at the same time, they have a very rotten heart. It is enough for them that their heads are regular, though their hearts and lives be very irregular. (9.) The policy of Satan blinds us by the blessings of Providence, that we may not discern the want of spiritual blessings : persuading men that the smiles of Providence in their worldly prosperity are good evidences of the love of God to their souls, not at all discerning how the prosperity of fools destroys them, and that riches are given often to the hurt of the owners thereof. (10.) The policy of Satan improves false and unground- ed comfort under the word, against the real grounds of comfort arising from the soul's interest in Christ. Thus many men finding comfort in the promises, are so blind- ed thereby as never to look after union with Christ, the only solid ground of all comfort. Heb. 6 : 19. Thus you see how the god of this world blinds the minds of them that believe not, and how the Gospel is hid to them that are lost. 548 THE METHOD OP GRACE. (Ch 35 CHAPTER XXXV. SATAN'S BLINDING THE CAUSE OF UNBELIEF CONTINUED. But if our Gospel be kid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest tlie light of the glorious Gospel of Christ, who is the image of God, should sliine unto them. 2 Cor. 4 : 3, 4. In the previous discourse we have drawn from these words the doctrine, that the understandings of unbelievers ate blinded by Satan to their everlasting perdition; and have shown what blinding the mind, or hiding the Gos- pel from it is ; that the minds of many are thus blind- ed and the Gospel hidden from them ; and what policies Satan uses to blind the minds of men, even in the clear- est light of the Gospel. It remains that I show, IV. THE DREADFUL NATURE OF THIS JUDGMENT OP GOD UPON THE SOULS OF MEN. There are many judg- ments of God inflicted upon men, but none are so dread- ful as those spiritual judgments which God inflicts imme< diately upon the soul ; and among spiritual judgments, none are more dreadful in their nature and consequences than this of spiritual blindness ; which will appear by considering, 1. The subject of this judgment, which is the soul, and the principal power of the soul, the understanding. The soul is the most precious part of man, the understanding is the noblest power of the soul ; it is to the soul what the eye is to the body, the directive faculty. The loss of the eyes is a sore loss, we lose a great part of our comfort by it. Yet such an affliction is but a trifle to this. If our bodily eyes be blinded, we cannot see the sun ; but if our spiritual eye be blinded, we cannot see God, but wander in the paths of sin. 1 John, 2 : 11. We are led blindfold Ch. 35.) BLINDING POLICY OF SATAN. 549 to hell by Satan, as the Syrians were in Samaria, 2 Kings 6 : 19, 20. And our eyes, like theirs, will be opened to see our misery when it is too late. The light of the body is the eye : if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness ! Matt. 6 : 22, 23. By the eye he means the judgment, the understanding, which is the seat for principles, the treasury of the rules of practice, according to which a man's life is formed. If therefore that power of the soul be darkened, how great must that darkness be ; for now the blind lead the blind. The judgment misguides the affections. O what a sad thing that the devil should lead that which leads thee ! That he should sit at the helm and steer thy course to damnation ! The blinding of this noble faculty precipitates the soul into the most dangerous courses ; persecution, by this means, seems to be zeal for God. They that persecute you shall think that they do God service. John, 16 : 2. Paul once thought verily with himself, that he ought to do many things contrary to the name of Jesus of Nazareth. Acts, 26 : 9. He thought he pleased God when he was imprisoning and persecuting his people, as many do at this day ; it will make a man sin conscientiously, which is a very danger- ous way of sinning, and difficult to be reclaimed. 2. It is a dreadful judgment, if we consider the object about which the understanding is blinded, which is Jesus Christ, and union with him ; regeneration, and its nature and necessity. A man may have knowledge in things natural and moral, but spiritual things are hidden from his eyes. Yea, a man may know spiritual things in a na- tural way, but he cannot discern them spiritually ; this is a sore judgment, and greatly to be bewailed. " Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." Mat. 11 : 25. Learned 550 THE METHOD OF GRACE. (Ch. 35. men are often ignorant of the things which babes in Christ understand. They are prudent in the management of earthly affairs ; but to save their souls they have no knowledge. They may be able to dispute of every thing investigable by the light of nature ; yea, to defend the doctrines of Christ against his adversaries successfully, and yet be blind in the great mystery of regeneration. The literal knowledge of Jesus Christ shines clearly in our understanding : we are only blinded about the things which should give us saving interest in him, about the effectual application of Christ to our own souls. 3. The dreadful nature of this spiritual blindness far- ther appears from the season in which it befalls men, which is the very time of God's patience, and the only oppor- tunity they have for salvation ; after these opportunities are over, their eyes will be opened to see their misery, but, alas, too late. Upon this account Christ shed those tears over Jerusalem, Luke, 19 : 42, " If thou hadst known, even thou, at least in this thy day, the things which belong to thy peace ; but now they are hid from thine e y es " now the season of grace is gone. Opportunities are the golden spots of time, and there is much time in a short opportunity as there are many pieces of silver in one piece of gold. Time signifies nothing when oppor- tunities are gone ; to be blinded in the very season of salvation is the judgment of all judgments, the greatest misery incident to man ; to have our eyes opened when the season of salvation is past is but an aggravation of misery. They whose eyes are not opened graciously in this world to see their disease and the remedy in Christ, shall have their eyes opened judicially in the world to come, to see their disease, without any remedy. If God open them now, it is by way of prevention ; if they be not opened till then, it will produce desperation. 4. The horrible nature of this judgment farther appears from the exceeding difficulty of curing it, especially in ni.35.) BLINDING POLICY OF SATAN. 551 men of excellent natural endowments. " And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also I Jesus said unto them, If ye were blind, ye should have no sin : but now ye say, We see : therefore your sin remaineth," John, 9 : 40, 41 ; as if he had said, the pride and conceit of your heart add obstinacy and incurableness to your blind- ness. These are " the blind people that have eyes." Isa. 43 : 8. In seeing they see not. The conviction of such men is next to an impossibility. 5. The design and end of this blindness under the Gos- pel is most dreadful : so says my text, " The god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them." Answerable whereunto are those words, " Make the heart of this people fat, and make their ears heavy, and shut their eyes ; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed." Isaiah, 6 : 10. So that it is plain, this blinding is a prelude to damnation, as the covering of Haman's face was to his destruction. When the Lord has no pur- pose of mercy to a man's soul, many occasions of blind- ness befall him, which Satan improves to his eternal ruin ; among which fatal occasions, blind guides, arid scandalous professors are none of the least ; they shall have minis- ters suitable to their desires, who shall speak smooth things : " If a man walking in tKe spirit of falsehood do lie, saying, I will prophesy to thee of wine and strong drink, he shall even be the prophet of this people." Mi- cah, 2 : 11. And the falls of professors shall do the devil not a little service in this fatal design. " Wo unto the world because of offences." Mat. 18 : 7. This shall blind and harden them to purpose. Thus you see what a dreadful judgment this is, which cuts off all the present comforts of Christ and religion, 552 THE METHOD OP GRACE. (Ch. 35 takes away restraint from sin, and makes way for final ruin. A far greater judgment it is than the greatest ca- lamity which can befall us in the world. If our names suffer by reproaches, our bodies by painful diseases, our estates by the greatest losses ; if God strike every com- fort we have in this world dead by affliction ; all is no- thing, compared with this blinding judgment of God upon the soul. Such afflictions may come from the ten- der love of God to us, Heb. ] 2 : 6 ; but this is the effect of his wrath ; they may cleanse away sin, Isa. 27 : 9, but this increases it ; they often prove occasions of conver- sion, Job, 36 : 8, 9 ; but this is the great obstruction to it. INFERENCE 1. If the unbelieving world be so blinded by the god of this world, how little should we value its censures and slanders. Certainly they should move only pity in the soul : if their eyes were opened their mouths would be shut. They would never traduce religion and the sincere profession of it as they do, if Satan had not blinded their minds : they speak evil of the things they know not ; their reproaches, which they let fly so freely, are but so many arrows shot by the blind man's bow, which only stick in our clothes, and can do us no hurt, except we thrust them onward by our own discontent to the wounding of our spirits. " I could almost be proud (said Luther,) that I have got an ill name among the worst of men." Beware, Christian, that you give them no occa- sion to blaspheme the name of your God, and then never trouble yourselves, however they reproach you. Should such men speak well of us, we might suspect ourselves of some iniquity administering to them the occasion of it. 2. How absurd and dangerous must it be for Christians to follow the example of the Hind world ? Let the blind follow the blind, but let not those whom God has en- lightened do so. Christians, let not those lead you who are led blindfold by the devil themselves. The holiness and heavenliness of Christians was wont to set the world Cli.35.) BLINDING POLICY OF SATAN. 553 wondering that they would not run with them into the same excess of riot. 1 Pet. 4 : 4. But since God has showed you the dangerous courses they walk in, it would be the greatest wonder of all if you should be the com- ' panion of such men and imitate their example. Chris- tian, as humble and lowly thoughts as thou hast of thy- self, I would have thee think thyself too good to be the associate of such men. If they will walk with you in tbs way of holiness, let them come and welcome ; receive them and be glad of their company ; but beware you walk not in their paths, lest they be a snare to you. Did they see the end of their way, they would never walk in it themselves ; why then will you who do see it walk with them ? 3. If this be so, Let Christians be circumspect in their walk, lest tJiey lay a stumbling-btock before tlie blind. It is a great sin to do so in a literal sense. Lev. 19 : 14 And a far greater to do it in a metaphorical sense. It is the express will of God, " that no man put a stumbling- block or an occasion to fall in his brother's way/' Rom. 14 : 13. O professors, look to your steps, the devil de- sires to make use of you for such purposes. The sins of thousands, who make no profession of godliness, will never so fit his purpose for the blinding of men's eyes as the least failing of yours will do. The living bird makes the best lure to draw others into the net : the grossest wickedness of profane sinners passes away in silence, but all the neighborhood will ring with your mis- conduct. " A righteous man falling down before the wicked, is as a troubled fountain and a corrupt spring." Prov. 25 : 26. The scandalous falls of good men are like a bag of poison cast into the spring from whence the whole town is supplied with water. You little know what mischief you do, and how many sinners may there- Dy fall into hell. 4. How dangerous is zeal in a wicked man ! It is like Method of Grac. 2 4 554 THE METHOD OF GRACE. a sword in a blind man's hand, or high mettle in a blind horse. How much has the church of God suffered on this account, and suffers at this day : the world has ever been full of blind zeal, which, like a hurricane, overturn* all that stands in its way, yea, makes a man a conscien- * tious persecutor. I confess it is better for the persecuto; if he do it ignorantly, because ignorance leaves him in 3 capacity for mercy, and sets him a degree lower than the malicious, enlightened persecutor, 1 Tim. 1:13; else i( were the dreadful case described in Heb. 10 : 38, 39, But yet these are the fierce and dreadful enemies of the church of God. John, 16 : 2. Such a man was Paul, a devout persecutor, and such persecution God afterwards suffered to befall himself: "But the Jews stirred up de- vout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts." Acts, 13 : 50. An erroneous conscience binds, as well as an informed con- science ; and wherever God gives such men opportunity to vent the rage of their hearts upon his people, they will do it to purpose. With other men Gamaliel's counsel may have influence, and they may be afraid lest they be found fighters against God ; but blind zeal spurs on, and says as Jehu did, " Come, see my zeal for the Lord of Hosts." O sinners, be sure of your mark before you dis- charge your arrows. If you shoot at a wicked man, as you suppose him, and God finds one of his dear children wounded or destroyed, what account will you give to God when you shall come before his judgment-seat ] 5. To those wJio are still blinded by the god of this world, to whom the Lord has not given eyes to see their misery in themselves, or their remedy in Christ, so as to make an effectual application of him to their own souls to all such my counsel is, Labor to get a deep sense of the misery of such a con- dition ; for till you are awakened by conviction you can Ch. 35.) BLINDING POLICY OF SATAN. 65/ never be healed. O that you did but know the difference between common and saving light ; the want of this keeps you in darkness : you think, because you know the same things that sanctified men do, there is no difference be- tween their knowledge and yours ; and are therefore ready to say to them, as Job to his friends, " Lo, mine eye hath seen all this, mine ear hath heard and under- stood it : what ye know, the same do I know also ; I am not inferior unto you." Job, 13 : 1, 2. But O that you were convinced that your knowledge vastly differs from the knowledge of believers. Though you know the same things that they do, it is a knowledge of another kind and nature. You know spiritual things merely by the light of reason assisted by the common light of the Gospel ; they know the same things by spiritual illumination, and in an experimental way. They " have an unction from the holy One, and know all things." 1 John, 2 : 20. Then knowledge is practical, yours is idle. They are working out their salvation by the light which God has given them. Psalm 111 : 10. Their knowledge of God and Christ produces the fruits of faith, obedience and hea- venly-mindedness in them : it has no such fruits in you ; whatever light there is in your understandings, it makes no alteration in your hearts. Their light brings them to heaven. John, 17:3. Yours shall be blown out by death, 1 Cor. 13 : 8, and you left in eter- nal darkness, except your eyes be opened seasonably by the anointing of the Holy Ghost. Conviction is a great part of your cure. Labor also to get a remedy for this dangerous disease of your minds : " Awake to righteousness, and sin not ; for some have not the knowledge of God : I speak this to your shame." 1 Cor. 15 : 34. These things give you encouragement, though it is a sore judgment that lies upon you, and difficult to be removed : yet remember Jesus Christ is commissioned to open the blind eyes, Isa 556 THE METHOu OP GRACE. (Ch.30 42 : 6, 7 ; and this excellent Physician advises for nis pa- tients, " Anoint thine eyes with eye-salve, that thou mayest see." Rev. 3 : 18. The most enlightened chris tians were once as blind in spiritual things as you are. and Christ has cured them. " Ye were sometimes dark ness, but now are ye light in the Lord." Eph. 5 : 8. At- tend therefore on the ordinances of the Gospel diligent- ly; they are God's instruments by which he enlightens the eyes of men's understandings. Acts, 26 : 18. And if you would have your eyes opened, allow yourselves time to ponder and consider what you hear. Meditation is a very enlightening duty : above all, cry to the Lord Jesus Christ, as that poor man did, Lord, that mine eyes may be opened, that I may receive tny sight. Say, Lord, this is my disease and danger, that in seeing I see not. Others see natural things in a spiritual way, whilst I see spiritual things only in a natural way. Their light is operative upon their hearts, mine is but a speculative religion, which brings forth no fruit of holiness. Their knowledge sets them at work in duties of obedience ; mine only leads me to talk of those things which my heart never felt. Lord, open mine eyes and make me to see out of this obscurity : all the light that is in me is but darkness. O Lord, enlighten my darkness, enlighten mine eyes, lest I sleep the sleep of death. 6. Let there be a word of counsel to such as once were blind, but do now see. I beseech you, bless God for the least degree of spi- ritual illumination. " Truly light is sweet, and a pleasant thing it is for the eyes to behold the sun." Eccles. 11:7. .But O how sweet is spiritual light ! and what a pleasant thing to behold the Sun of righteousness ! Blessed are your eyes, for they see. God has brought you out of darkness into marvellous light. And marvellous indeed it must be, when you consider how many wise and pru- dent men are under the power of spiritual darkness, Ch. 35.) CONCLUSION. 557 whilst such babes as you are enlightened. It greatly af- fected the heart of Christ; let it affect yours also. Labor to get a clearer sight of spiritual things every day For all spiritual light increases like the sun, which shineth more and more unto the perfect day. Prov. 4 : 18. If a little spiritual light be so comfortable, what would more be ? The wisdom of God is manifold wisdom. Eph. 3 : 10. The best see but little of it. Labor therefore to know spiritual things more extensively and experimentally Phil. 3 : 8, 9. Be still increasing in the knowledge of God. Walk as men whose eyes are opened. Once ye were in darkness, now are ye light in the Lord ; walk as chil- dren of the light, Eph. 5 : 8, else your light will but ag- gravate your sin. Remember how it displeased God, that Solomon's heart was turned from the Lord God of Israel, who appeared to him twice. 1 Kings, 11:9. Remember how angry God was with the heathen for abusing the light of nature* Rom. 1 : 21. .How much more evil is it in you to abuse the most precious light that shines in the world 1 and what mischievous effects the abuse of youi light will have upon this blind world "? It was a severe rebuke given by an atheist to a good man, who asked him how he could satisfy his conscience to live as he did ; nay rather, said the atheist, I wonder how you can satis- fy yourself to live as you do ; for did I believe as you do, that there is such a Christ and glory as you believe there are, I would pray and live differently from what you do. CONCLUSION, And now, reader, in all my discourses of the method of Christ in purchasing the great salvation for us, and the way of the Spirit in applying it to God's elect ; thou hast two wonders before thine eyes, either of which may as- tonish thy soul. 558 THE METHOD OF GRACE. (Ch. 3d. 1. Behold the riches of the mercy of God in preparing suck a remedy as this for lost 'man. This is that which is called The great mystery of godliness ; 1 Tim. 3 : 16 ; that mystery which the prophets inquired diligently after, yea, which the angels desire to look into. 1 Pet. 1:10, 12. In this glorious mystery of redemption that mani- fold wisdom of God, or that wisdom which has such ad- mirable variety in it, is illustriously displayed. Eph. 3 : 10. Yea, the contrivance of our redemption is the most glorious display of divine love that ever was made, or can be made to the children of men ; for so the apos- tle must be understood, when he says, God has set forth, or presented his love to man in the most engaging man- ner, in a way that commends it beyond all comparison to the acceptance of men. Rom. 5 : 8. " This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." 1 Tim. 1 : 15. It might be expected that when this glorious mystery should be published by the Gospel in the ears of sinners, all eyes should be withdrawn from other objects and fixed with admiration upon Christ, all hearts should be ravished with these glad tidings ; and every man pressing to Christ with the greatest zeal and diligence. But behold, instead thereof, 2. The desperate wickedness of the world in rejecting the only remedy prepared for them. This was long since foretold by the prophet. " He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid our faces from him ; he was despised, and we esteemed him not." Isa. 53 : 3. His mean appear- ance, which should have endeared him beyond all esti- mation to the souls of men, since it was for their sakes that he emptied himself of all his glory, lays him under contempt; he is looked on as the very offcast of men. When his love to man had emptied him of his riches, the wickedness of men loaded him with contempt, and as Ch.35) CONCLUSION. 559 prophesied of him, so it was, and at this day is sadly verified all the world over ; for the pagan world have no knowledge of him, they are lost in darkness. God has suffered them to walk in their own ways. Acts, 14 : 16. The Mahometans who overspread so great a part of the world reject him, and instead of the blessed Gospel, which they hiss at with abhorrence, embrace the blas- phemous and ridiculous Koran, which they confidently af- firm came down from God, calling all christians Infidels. The Jews reject him with abhorrence, and in a blind zeal for Moses, blaspheme him as an impostor. " He came to his own, and his own received him not." John, 1:11. Nay, the great part of what is called the Christian world reject him ; those that are called after his name will not submit to his government. The nobles of the world think themselves dishonored by submitting their necks to his yoke. The sensualists of the world will not deny their lusts, or forsake their pleasures, for all the treasures of righteousness, life and peace which his blood has pur- chased. Worldlings prefer the dross of the world before him ; and few among those who profess Christianity love the Lord Jesus in sincerity. The only reason why they are called christians is, because, by the kindness of provi- dence, they were born and educated in a country where Christianity is professed. Now, reader, let me tell thee, that if ever God send forth his law and thine own conscience to arrest thee for thy sins, if thou find thyself dragged away by them to- wards that prison from whence none return, and that in this unspeakable distress Jesus Christ manifests himself to thy soul, and opens thy heart to receive him, and be- comes thy surety with God, and cancels all thy obligations, thou wilt love him at another rate than others do ; his blood will run deeper in thine eyes than it doth in the shallow apprehensions of the world ; he will be alto getho lovely, and thou wilt account all thing's but dung 560 THE METHOD OF GRACE. (Ch. 35 and dross in comparison of the excellence of Jesus Christ t^y Lord. 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