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he had, in all likelihood, carried his difcase to the grave with him.

How doit thou know but this very fabbath, this seriod, this prayer, which thou hast no heart to attend, and are tempted to Begicet, may be the seafon, and instrument wherein, and by which, the Lord may do that for thy soul, which was never done before ?

Infer. 8. To conclude, How are all the saints engaged to put forth all the power and ability they have for Gad, who hath put forth his infinite almighty power to draw them to Christ!

God hath done great things for your souls; he hath drawn you out of the milerable llate of fin and wrath ; and that when he let others go, by nature as good as you, he hath drawn you into union with Chrilt, and coinmunion with his glorious privi. vileges. Othat you would henceforth employ 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,” Cant. i. 4.

Thanks be to God for Jesus Christ. enciasorosannanononanonohonan

comanancarananas S E R M: ON V.

Opening the Work of the Spirit more particularly, by

which the Soul is enabled to apply CHRIST.

Eph. ii. 1. And you hath he quickened who were dead in trespaljes

and fins.

IN
N the former sermons we have seen our union with Christ ia

the general nature 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 cloter to this great mystery, and consider the bands, by which Christ and believers are koit together in a bleffed union.

And if we heedfully observe the scripture-expressions, and ponder the nature of this union, we shall find there are two bands which knit Christ and the foul together, viz,

1. The Spirit on Christ's part. 2. Faith on our part.

The Spirit on Christ's part, quickening us with spiritual life, whereby Christ firit takes hold of us, and faith on our part, when thus quickened, whereby we take hold of Christ : Accor.

V. 17.

dingly, this union with the Lord Jefus, is expressed in fcripture, sometimes by one, and sometimes by the other of theie means or bands, by which it is effected. Christ is sometimes faid to be in us; 10 Col i. 27. “ Christ is in you the hope of

glory." And Rom. viii. 10, And if Christ be in you, the " body is dead because of fin.” And other times it is exprefied by the orhèr band on our part, as i Joho y. 20.“ We are in " him that is true, even ia his Son Christ Jesus.” And 2 Cor.

“ If any man be in Christ, he is a new creature. The difference betwixt both these, is thus aptly expressed by a late author *. " Christ is in beleivers by his Spirit, 1 Joha "ir. 13. The believer is in Chrift by faith, John i. 12. Christ

is in ihe believer by inhabitation, Rom. iii. 17. The believer " is in Christ by implantatisn, Rom. vi. 35. Christ is in the " believer as the head is in the body, Col. i. 18. As the root " in the branches, Joho xv. 5. Believers are in Christ as the " members are in the head, Eph. i. 23. Or as the branches " are in the root, John xv. 1, 7. Christ in the believer, im

plieth life, and influcoce from Christ, Col. iii. 4. The believer, implieth communion, and felowship with Christ, 1 Cor.

When Christ is said to be in the believer, we are to "understand it in reference to fanctification. When the be" liever is said to be in Christ, it is in order to justification.”

Thus we apprehend, being ourfelves first apprehended by Jesus Christ, Phil. iii. 12. We cannot take hold of Christ, till first he take hold of us; no vital act of failh can be exercised till a vital principle be first inspired : Of both these bands of union we mut speak distinctly ; and first of " Christ quickening

us by his Spirit, in order to our union with him," of which we have an account in the fcripture before us, “ You hath he

quickened who were dead in trespasses and figs :" In which words we find these two things noted, viz,

1. The infusion of a vital principle of grace.
2. The total indifpoledness of the subject by nature.

First, The infusion of a vital principle of grace, You hath he quickened. These words Chath he quickened] are a fupplement made to clear the sense of the apostle, which else would have been more obscure, by reason of that long parenthesis betwixt the first and fifth verfes, “ for as the + learned observe

“ j. 30.

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* Mount Pisgah. p. 22, 23. + Illud vnus regitur a cuveļwo woimot, V. 5. eft igitur hoc loco et byperbaton it. synchyfis et auxern ons trepicos, que eft species

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“ this word ucces, you, is governed of the verb ouve worodnos, hath be quickened, ver. 5. So that here the words are transposed “ from the plain grammatical order, by reason of the interjec“ tion of a long fentence, therefore, with good warrant our " translators have put the verb into the first verse, which is re

peated ver. 5. and to keeping faithfully to the scope, have ex“ cellently cleared the fyatax and order of the words.” Now this verb OUDELwotoincs, hith he quickened, imports the first vital act of the Spirit of God, or his first enlivening work upon the foul, in order to its union with Jesus Christ : For look, as the blood of Christ is the fountain of all merit, so the spirit of Christ is the fountain of all spiritual life: And until he quicken us, (i. e.) infuse the principle of the divine life into our fouls, we can pút forth no hand, or vital act of faith, to lay hold upon Jesus Christ.

This his quickening work, is therefore the first in order of nature to our union with Christ, and fundamental to all other acts of grace done, and performed by us, from our first closing with Christ, throughout the whole course of our obedience : and this quickening act is said, ver. 5. to be together with Chrift: Either noting (as some expound it) that it is the effect of the fame power by which Christ was raised from the dead, according to Eph. i. 19. or rather to be quickened together with Christ, potes that new spiritual life which is infused into 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 fpiritual benefits flow to us, among “ which, this vivification or quickening is one, * and a most “ sweet and precious one."

Zanchy, Bodius, and many others will have this quickening to comprize, both our justification and regeneration, and to ftand oppofed both to eternal and spiritual death, and it may well be allowed; but it most properly imports our regeneration, wherein the Spirit, in an ineffable and mysterious way, makes the soul to live to God, yea, to live the life of God, which foul was before dead in trespases and fins : In which words we have,

Second!y, In the next place, the total indisporedness of the

yesto modo, cujus quidem anomaliæ caufa eft exsuborn interjectio fententia prolixioris. Piscator. Pool's Synop.

* Ex Christo conjuncto nobiscum, ut capite cum membris. proa Muunt in nos omnia beneficia, in quorum nuniero eft vivificatis, kolloc, in Loc,

subjects by nature : For, as it is well noted by a I learned man, “ the apostle doth not say of these Ephesians that they were half “ dead, or fick, and infirm, but dead wholly; altogether dead, “ destitute of any faculty or ability, so much as to think one “ good thought, or perform one good act.” You were dead in respect of condemnation, being under the damning sentence of the law, and you are dead in respect of the privation of spiritual life; dead in opposition to justification, and dead in opposition to regeneration and fanctification : And the fatal instrument by which their souls died is here shewed them ; you were dead in, or by trespasses and fins; this was the sword that killed your souls, and cut them off from God. Some do curiously distinguish betwixt trespasses and sins, as if one pointed at original, the other at aciual fins; but I suppose they are promilcuously used here, and serve to express the cause of their ruin, or means of their fpiritual death and destruction : this was their case when Christ came to quicken them, dead in fin, and being so, they could not move themselves towards union with Christ, but as they were moved by the quickening Spirit of God. Hence the observation will be this,

Doct. That those fouls which have union with Chrif, are quick

ened with a supernatural principle of life by the Spirit of God in order thereunto.

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

It is the observation of learned || Camero, “that there must “ be an unition before there can be an union with Christ. Unition is to be conceived efficiently as the work of God's Spirit,

joining the believer to Chrift, and union is to be conceived

formally, the joining itself of the persons together;" We close with Christ by faith, but that faith being a vital act, pre

I Non vocat his femimortuos aut aegrotos ac infirmos, fed prorjus mortuos, omni facultate bene cogitandi aut agendi deftituti. Rolloc. in Loc.

| Obfervandum eft unionem et unitionem inter fe differe: unio eft rerum actus, qui forma rationem habet, nempe actus rerum unitarum qua unitæ sunt : unitio autein actus fignificat caufæ effin cientis, &c. Camero de Eccles. p. 222. VOL. II.

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supposes a principle of life communicated to us by the Spirit; therefore it is said, John xi. 26. “ Whosoever liveth and be“ lieveth in me, shall never die :” The vital act and operation of faith springs from this quickening Spirit: So in Rom. viii. 1, 2. The apostle, having in the first verse opened the blessed ellate of them that are in Christ, shews us, in the second verse, how we come to be in him : “ The Spirit of life (faith he) which “ is in Christ Jesus, hath made me free from the law of fin and

o death."

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

First, What this spiritual life is in its nature, and properties. Secondly,In what manner it is wrought or inspired into the soul Thirdly, For what end, or with what design, this life is so in{pired.

Fourthly, I shall shew this work to be wholly supernatural.

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

First, We shall enquire into the nature and properties of this life, and discover (as we are able) what it is. And we find it to consist in that wonderful change which the Spirit of God makes upon the frame and temper of the soul, by his infusing or implanting the principles of grace in all the powers and faculties thereof.

A change it makes upon the soul, and that a marvellous one, no less than from death to life ; for though a man be physically a living man (i.e.) his natural foul hath union with his body, yet his soul having no union with Chrift, he is theologically a dead man, Luke xv. 24. and Col. ii. 13. Alas, it deserves not the name of life, to have a foul serving only to feason, and preserve the body a little while from corruption : To carry it up and down the world, and only enable it to eat and drink, and talk, and laugh, and then die : Then do we begin 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 fome have done: There be many changes made upon

* Hic jacet fimilis, cujus aetas multorum annorum fuit, ipfe feptem duntaxat annos vixit.

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