the second Adam namely Christ Grace is derived unto all those that partake of him by spiritual regeneration There are three manner of ways by which Christ may be said to derive Grace to those which are his First By the benefit of his Passion Secondly By the benefit of his Intercession and thirdly by the efficacy of his Operation And this he does only to those which are Believers First By the merit of his Death and suffering Christ having offered himself a sacrifice well-pleasing to God did meritoriously purchase to his Church the favour and grace of God and all such gracious qualifications as were suitable to such persons as should be saved Now those which deny Christ and his Doctrine they have no benefit at all from this purchase Christ has merited Grace for none which do finally stand out against him and refuse to be governed by him The blood of Christ Jesus cleanseth us from all sin 1 Joh. 1.7 Vs ◠who were they namely such as appears by the Context Who walk in the light as he is in the light and maintain fellowship with him c. Secondly By the benefit of his Intercession Christ does continually pray for those which are his that they may have competent Grace bestowed upon them I have prayed for thee that thy faith fail not says Christ to Simon Peter Luk. 22.32 Now those who do not by faith receive him they have not benefit neither by these prayers Christ distinguishes his Elect from others expresly in this particular Joh. 17.9 I pray for them I pray not for the world but for them c. Thirdly By the efficacy of his Operation Christ conveys Grace to his servants as an Head imparts life and motion to his Members and this he does by his Spirit not only working Grace in them at first but also strengthening and increasing it where it 's wrought Ephes 4.15 16. That ye may grow up unto him in all things which is the head even Christ from whom the whole body fitly join'd and compacted by that which every joint supplieth according tothe effectual working in the measure of every part maketh increase of the body to the edifying of it self in love There are daily and continually influences of Grace from Christ to Believers whereby he enables them both to the subduing of sin and doing of duty Hence we are said of his fulness to receive all of us grace for grace answerable to grace in him for kinds grace in us And hence is God said to have blest us with all spiritual blessings in heavenly places in Christ Ephes 1.3 4. And this is done by the power of his Spirit working in us It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supply of the Spirit of Jesus Christ Phil. 1.19 Grace it is a fruit of the Spirit and the Spirit it is the Spirit of Christ and so sanctifying those alone which have this Spirit of Christ in them by vertue of their Vnion to him For if any man have not the Spirit of Christ he is none of his Rom. 8.9 We must rightly understand this method and order and connexion which God has set for the conveying of saving Grace unto us We have not Grace from the Spirit immediately but from the Spirit in reference to Christ The Spirit first sanctifies his Humane nature and then sanctifies us so that what we have of the Spirit in the graces of it we have it still derivatively from him As the Ointment which was upon the head of Aaron it ran down to the skirts of his garment so the Grace which is upon the head of Christ it runs down to all his Members and to them alone There are common gifts from God as a Creator and Governour of the World which common persons partake of and such as are out of Christ upon the understanding of natural abilities wit and sagacity c. and upon the will of moral qualifications temperance and sobriety and the like but no sanctifying grace but from Christ no spirit of mortification as to lusts no quickning spirit as to spiritual duties Without me i.e. separated from me ye can do nothing Joh. 15.5 He that hath not Christ he hath not these as not having the spirit of Christ from whence these should come into him Look as there is no beam without a Sun from whence it should irradiate not River or stream without a spring from whence it should flow and take its original so neither is there any Grace without Christ who is the only beginner and finisher of Grace in us He that has not Christ he has not God in the influences of Grace and Sanctification he has not God in him by way of residence and habitation and as taking up abode in his soul Nor he has not God with him by way of assistance and co-operation as enabling him to walk in such ways as are pleasing to God and as are suitable to a Christian conversation And so as to the Point which we now speak of to wit of gracious and sanctifying qualification He has not indeed God at all Secondly As not to the influences of Grace so neither to the influences of comfort no true comfort or peace of Conscience but from God in Christ He is our peace both in the thing it self as also in the discovery an manifestation of it The spirit of comfort it is of his sending and comes from him Comfort divided from Christ it is not comfort but security it is not assurance but fancy it is not Consolation but presumption None can perswade the heart of Gods love and favour to it but he alone that has purchased and obtained Gos love and favour for it and this is Christ alone God hath sent the spirit of his son into eur hearts crying Abba Father And it is his spirit that beareth witness with our spirits that we are the children of God He that hath not Christ and his Spirit he hath not God to comfort him Thirdly As to matter of Salvation not God to save him There 's no salvation out of Christ Act. 4.12 Neither is there salvation in any other For there is none other name under Heaven given among men whereby we must be saved He that hath not the Son he hath not life i.e. eternal life 1 Joh. 5.12 But the wrath of God abides on him Joh. 3.36 Ye will not come unto me that ye might have life as who should say without me 't is not to be had in Joh. 5.40 This which we are now upon it follows from all which went before Forasmuch as out of Christ there 's no knowledg of God no access unto him no interest in him no grace from him It will necessarily ensue that he that has not Christ he has not God in point of salvation Because whosoever are saved they have all these several priviledges as antecendent belonging unto them they know God have acquaintance with him are reconciled unto him justified and sanctified by him And thus we
in their natural condition they are such as being out of Christ are therefore without Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is separated from Christ as we find this expression used of the Ephesians before their conversion Ephes 2.12 that they were at that time without Christ c Now for such as these we have accordingly also shewn how they are able to do nothing As the branch cannot bring forth any fruit in the course of Nature where it is separated from the Vine so the Soul cannot bring forth any fruit neither in the course of Grace where it is separated from Christ The second sense or notion of the words is that which is to be handled by us by God's assistance at this present time which is to shew that without Christ that is without influence from him and dependance upon him we are able to do no good neither in a spiritual and supernatural way as may conduce to salvation All our strength and ability as to the doing of any thing of this nature is to be fetch'd and drawn from Christ For the better and more distinct opening of which Point of Doctrine unto us we may take notice of three things especially which are requisite to any Christian performance each of which we do and must receive from Christ as tending to the accomplishment of it First a Spiritual life as the general grand work and foundation Secondly a Spiritual power slowing from this Spiritual life and answering to that particular Duty for the kind of it which God does require of us And thirdly a Spiritual activity or operation for the reducing of this Spiritual power into particular action of life As it is to explain it to you by a resemblance in Natural Motion There are three things which do make up this to us There 's the principle of Natural life there 's the Locom-motive faculty founded in this life and there 's the Walk it self which is produced and effected by this Faculty And as each of these are from God as the Author of Nature so each of the other are from Christ as the Fountain of Grace First There is a Principle of Spiritual life as the general Ground-work and Foundation of every Spiritual good work that comes from us Look as a man that is naturally dead cannot do any thing which belongs to Nature so a man which is spiritually dead also he can do nothing which belongs to Grace because Actus non excedit vires suae potentiae the Act cannot go beyond the Principle as we use to speak Now this Principle of Spiritual life we do derive wholly from Christ as the Branches derive life from the Root and the Members from the Head In which respect we are said not so much to live our selves as Christ is said to live in us in Gal. 2.20 Look as the First Adam was the Spring and Root of Natural life to all his Posterity so is the Second Adam the Spring and Root of Spiritual life to all his Members Therefore unless Christ by his Spirit do first change our hearts from that state of Spiritual death and corruption which we are in by Nature and put a contrary and better Principle of Spiritual life and holiness into us we can never be able to do any thing considerable to the purpose This I have in part declared already in our former Exercise and therefore shall not insist upon it now But secondly besides this Spiritual life whereby a Christian is qualified in general for the bringing forth of the works of new obedience namely the work of Grace and Conversion wrought in him by the Spirit of Christ there is moreover a Spiritual power slowing from this Spiritual life whereby a Christian being renewed by Grace hath some ability communicated unto him for the doing of such and such Duties as in particular in such and such cases are required of him And this is another thing which we do receive also from Christ without whom we are able to do nothing Of his fulness we all receive and grace for grace Joh. 1.16 that is answerable to grace in Christ grace in us We know that besides the common principle of Regeneration in general there are several habits of grace in particular according to the several kinds and distributions of them which have each of them their several abilities and qualifications belonging unto them as Faith enabling us to believe Love enabling us to embrace Patience enabling us to endure and so of the rest Now these particular Graces in specie as well as the work of Grace in general are communicated unto us from Christ and upon his account who is the Treasury and Storehouse of all Grace whatsoever for us It is true indeed that it is God in Scripture who is proclaimed to be the God of all grace 1 Pet. 5.10 but we must understand it still of God in Christ and in the mediation of the New Covenant out of which and out of whom God hath no intercourse at all with us nor we with him This is our state and condition now in the Covenant of Grace and a blessed state and condition it is that all our Grace and Comfort and Ability it is originated and founded in Christ who having taken our Nature upon himself and therein satisfied the Justice of God and being by Faith apprehended by us and united and made one with us is from hence a fit person for the conveying of all Grace unto us which we have need of and occasion for in the whole course of our lives Therefore it is profitable for us to understand and to take notice of the right method which is here in this particular used with us and wherein we come to be made partakers of this grace whereof we now speak and that 's this That the Spirit of God first of all sanctifies the Humane Nature of Christ and from thence sanctifies us who are Members of him The same Spirit that sanctified that blessed mass of his Body in the Womb of the Virgin and the same Spirit that sanctified his whole Nature both of Body and Soul which is now in Heaven the same Spirit does now also sanctifie his Mystical Body which abides still on earth and which is made partaker of Grace by communication and derivation from him As the Oyl which was upon the head of Aaron it ran down to the skirts of his garments which were upon him so the Spirit which is upon the Head of Christ and which he is said to have received without measure it runs down upon all Believers and they have it no otherwise than as he conveys it and transmits it unto them We see then here in what sense we are said to do all things by Christ and without him to have power to do nothing namely so far forth as he gives us grace for the doing of them The Faculties of the Soul are three the Vnderstanding and Will and Affections and such as these but the sanctifying of all
unprofitable And is not this then foolish dealing Is not he a fool that crosses himself of his main intention and of that end which he propounds to himself in such an undertaking why even thus 't is here Preaching if men understand themselves in it it is ordained for the discovery and clearing of Divine Truths for the making men to know themselves and their own condition by nature to lay open the Excellencies of Christ and the unsearchable riches of the Gospel to change and reform the heart and at last to save the soul Now when none of these things shall be done in such performances as these are but rather the contrary as it is in this which we speak of what 's this but the foolishness of Preaching And who would not think Preaching to be foolishness if there were no other preaching but this Thus do men come so to esteem it as occasion is given from others in regard of their carriage Secondly Originally from themselves in regard of their own perverse reasonings And here there are sundry things which they do misconster and falsly reason upon As first They think meanly of Preaching from the nature and condition of the Instruments which are imployed and improved in it poor frail and weak men like themselves which have this treasure in earthen Vessels If an Angel might be the dispenser of it then it may be they would have some high thoughts of it but now that it comes down to them in flesh this is that which is offensive unto them Secondly In regard of the matter of it and the subject which it is conversant about And that is Christ crucified this is the foolishness of Preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only the Ordinance but the Doctrine and not only the Preaching but the thing preached about Preaching handles such matters as natural men account foolishness for it tells them of a Crucified Saviour of God to become mortal of life to be subject to death of righteousness to be in the likeness of sin of blessing to be subject to a curse These are such strange contradictions as natural reason is presently apt to deride And so not only in the Narrative but in the Hortatory part of it when it perswades men to deny themselves to cross their sweetest lusts and to leave their closest corruptions to forsake friends and life it self for Christ and to become a fool that so they may be wise These are such gross absurdities and mistakes to a carnal heart which is wiser in his own conceit than seven men that can render a reason that he counts the work it self to be foolishness Thirdly In regard of the manner of it and way of proceeding in it That it comes not so much with reason and demonstration as rather simple Propositions It does nakedly and barely propound things expecting an assent unto them from the evidence of the things themselves and the authority of the principal speaker which is God himself but it does not so much stand upon it to satisfie mens wit and reason This is another thing which makes it thought to be foolishness Fourth From defect mingled with pride Scientia neminem habet inimicum praeter ignorantem c. And so much of that first viz. the Denomination of the Ordinance as it is here stiled The foolishness of Preaching The second is the Means and Ordinance it self simply considered and that is Preaching this is the means of working Salvation God saves Believers by Preaching First By Preaching he makes them Believers and then being Believers he bestows salvation upon them as we shall see afterward This is the order and method that God uses But that which is here observable in this part is the former That Preaching makes men Believers And the Apostle adds unto it the disparaging Denomination of foolishness thereby the more to advance it and set it up As who should say That poor and mean Ordinance which the world thinks so scornfully of and counts no better than foolishness yet it has this excellency and advantage with it that it is a means to bring men to Heaven and God is pleased to use it to this purpose If it be foolishness it is a saving foolishness and that 's a great deal better than a destructive wisdom Faith comes by hearing and hearing by the word of God preached as it is in Rom. 10.17 And how prevalent Preaching has been to this intent we are not without divers instances and examples which make it good Thus St. Peter's Auditors whereof some of them were active in Christs death when they heard they were pricked at their hearts So the Eunuch and the Jaylor and Lydia and divers others besides they have known what this meant For the better handling of this present point there are two particulars which may here profitably be considered by us First What this Preaching is And secondly What may be the ground of the power and efficaciousness of it For the first What Preaching is It is not meerly to speak somewhat of Religion to take a Text and only descant and flourish upon it and there 's an end to make a rambling and roving discourse and nothing to the purpose But Preaching is a Ministerial and Authoritative improvement of the Truths and Doctrines of the Scriptures to the good and benefit of mens souls and the procurement of their eternal Salvation It is by a special gift of the Spirit of God bestowed upon certain persons to that purpose to lay open the Mysteries of Christ with all those points which pertain thereunto and to apply them and bring them hom to the Conscience of every hearer It is to break the box of precious ointment that so the smell and savour of it may be diffused all the house over There are two main subjects and arguments which come within the compass of Preaching The Law and the Gospel The Law to shew men the Disease and the Gospel to shew men the Remedy and the one in order to the other And the skilful handling and performing of each of these two does makes up this work unto us The shewing men o their misery by nature and the benefit which they may have by Christ with the appurtenances thereunto this in a word is Preaching Now further for the efficacy of this Ordinance and whence it comes to be thus powerful this is meerly from the Ordinance of God As it is his institution who has ordained and appointed it to be so This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the Text it pleased him there 's an account of the business indeed Alas Preaching considered in it self is a poor and empty voice and were able to do no great matter at all neither is there any thing belonging unto it which of it self is efficacious It is not the gifts of the Preacher it is not the nature of the Argument it is not the strength of the matter it is not the sweetness of the