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

How dolt thou know but this very sabbath, this serinon, this prayer, which thou hast no heart to attend, and are tempted to neglect, may be the season, 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 ell the power and ability they have ftr Cad, who hath put forth his infinite almighty power to draw them to Chri/t.'

God hath done great things for your souls; he hath drawn you out of the miserable state ot sin and wrath; and that when he let others go, by nature as good as you, he hath drawn you into union with Christ, and communion 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, "Drawme, we will run after thee," Cant. i. 4. Thanks be to Gad for Jesus Christ.


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

Eph. ii. t. And you hath he quickened who were dead in trespasses; and jins.

TN the former sermons we have seen our union with Christ in 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 clolei to this great mystery, and consider the bands, by which Christ and believers are knit together in a blessed union. . '.

And if we htedfully observe the scripture-expressions, and poncier 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 pait.

2. Faith on our part.

The Spirit on Christ's part, quickening ns with spiritual life, whereby Christ first takes hold of us, and faith on our part, when thus quickened, whereby we take hold of Christ: Accordingiy, this union with the Lord Jesus, is expressed in scripture, sometimes by one, and sometimes by the other of these means or bands, by which it is effected. Chrilt is sometimes laid to be in us ; so 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 sin." And other times it is expressed by the other band on our part, as 1 John y. 20." We are in "him that is true, even in his Son Christ Jesus." And 2 Cor. v. 17." 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 John "iv. 13. The believer is in Christ by faith, John i. 12. Christ "is in the believer by inhabitation, Rom. iii. 17. The believer "is in Christ by implantation, Rom. vi. 35^ Christ is in the "believer as the head is in the body, Col. i. 18. As the root "in the branches, John xv. j. 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 influence from Christ, Col. iii. 4. The be"liever, implieth communion, and fel!ov.Jlnp with Christ, 1 Cor. "i. 30. When Christ is said to be in the believer, we are to "understand it in reference to santlification. When the be"liever is laid to be in Christ, it is in order to justification."

Thus we apprehend, being ourselves first apprehended by Jesus Clnist, Phil! iii. 12. We cannot take hold of Christ, till first he take hold of us; no vital act.of saith can be exercised till a vital principle be first inspired : Os both these bands of union we mill's speak distinctly; aud 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 why were dead in trespasses and Cos:" In which words we sind these two things noted, viz.

1. The infusion of a vital principle of grace.

2. The total indispoledness of the subject by nature.

Firji, The infusion of a vital principle of grace, You hath he quickened. These words [hath he quickened'} are a supplement made to clear-the sense of the apostle, which else would hive beeu more obscure, by reason of that long parenthesis betwixt the first and filth verses, "for as the f learned observe

* Mount Pisgah. p. 22, 23.

+ Mud wunt regitur a irvn^utmir^t v. 5. est igitur hoc loco et byperbaton it s.nehysts et m^Ktri rrn visits, qua ejl species T* «

»«», '' this word u,e«{< you, is governed of the verb tvrfy^ntm, hath "he quickened, ver. 5. So that here the words are transposed "from the plain grammatical order, by reason of the interjec"tion of a long sentence, therefore, with good warrant our '' translators have put the verb into the first verse, which is re* "peated ver. 5. and so keeping saithf ully to the scope, have ex"cellently cleared the syntax and order of the words." Now this verb a-v^atm^n, hub he quickened, imports 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 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, si. e.J infuse the principle of the divine life into our souls, we can put forth no hand, or vital act of saiih, 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 quickeningact is said, ver. 5. to be together with Christ: Either noting (as feme expound it) that it is the effect of the same power by which Christ was raised from the dead, according to Eph. i. 19. or rather, to be quickened together with Christ, notes that new spiritual life which is infused into our dead fouls 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 vilification or quickening is one, * aid a most ** sweet and precious one."

Zanchy, Bodius, and many others will have this quickening to comprize, 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 imports our regeneration, wherein the Spirit, in an inefsable and mysterious way, makes the soul to live to God, yea, to live the life of God, which soul was before dead in trespasses and fins: la which words we have,

Secondly, In the next place, the total indisposedness of the

ycarair<$ei*, cujus quidem anomalix causa est iin^iZaM interjetlia sententia pro/ixioris. Piseator. Pool's Synop. .

* En Chrijlo conjunfto nobifeum, ut capite cum membris. projluunt in noi omrtia beneficia, in quorum nicruero est vivi/icatio, Rolloc. in Loc.

subjects by nature: For, as it is well noted by a % learned man, "the apostle doth not say of these Ephesians that they were half dead, or sick, and infirm, but dead wholly; altogether dead, "destitute of any saculty 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 os 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 sanctilication: And the satal instrument by which their souls died is here shewed them; you were dead in, or by trespajses and fins; this was the sword that killed your souls, and cut them off from God. Some do curioufly distinguish betwixt trespasses and sins, as if one pointed ac original., the other at actual sins; but I suppose they are promilcuously used here, and serve to express the cause of their ruin, or means of their spiritual death and destruction: this was their cafe when Christ came to quicken them, dead in Jin, and being so, they could not move themselves towards union with Christ, but as they were moved by the quickening Spirit of God. thence the observation will be this,

Doct. That thofe souls which have union with Christ, are quickened 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 considered; but he is also the Spirit of life, effetlively or casually considered: 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. Unir "tion is to be conceived efficiently as the work of God's Spirit, "joining the believer to Christ, and union is to be conceived "formally, the joining itself of the persons together;" We close with Christ by saith, but that saith being a vital act, pre

J; Non vocat hiesemimortuos ant aegrotos ac infirmos, sedprorsus mortuos, omni facilitate bene cogitandi out agendi destitute Rolloc. in Loc.

[| Observandum est unionem et unitionem inter se differs: unto est rerum aftus, qui forma rationem habet, nempe aflus rerum w nitarum jua unitasunt: unitio autem aslus Jignifcat cause efftcientis, Sec. Camero de Eccles. p. 232.

Vol. sl. B b

supposes a principle of life communicased 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 saith springs from this quickening Spirit: So in Rom. viii. 1,2. The apostle, having in the first verse opened the blessed estate of them that are in Christ, fliews us, in the second verse, how we come to be in him: " The Spirit of life (saith he) which "is in Christ Jesus, hath made me free from the law of fin and M 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 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 spiritual life of a Christian; of this I am here to speak, and, 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 inspired.

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

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

First, We shall enquire into the nature and properties of this life, and discover (as we are able) what it is. And we sind it to consist in that "wondersul 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 fatuities thereof,

A change it makes upon the foul, and that a marvellous one, no less than from death to life; for though a man be phyfically ^ a living man si. e.J his natural foul hath union with his body, yet his foul having nd union with Christ, 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 season, 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 some have done: There be many changes made upon

* Hie jacet stmilit, cujut aetas maltorum annorum fait, ipfe feptem duntaxat annos vixit.

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