13. "He fhall not fpeak of himself, but whatfoever he fhall hear, "that fhall he fpeak;" i. e. He thall in all things act according to his commiffion, which the Father and I have given him.

The Son can do nothing of himself, but what he feeth the Fa ther do, John v. 19. And the Spirit can do nothing of himself, but what he hears from the Father and Son; and it is impoffible it fhould be otherwife, confidering not only the unity of their nature, but also of their will and defign. So that you fee the application of Chrift, and benefits by the Spirit, are commenfurable with the Father's fecret counfel, and the Son's defign in dying, which are the Fule, model, and pattern of the Spirit's working.

Prop. 5. The application of Chrift to fouls, by the regenerating work of the Spirit, is that which makes the firft internal difference and diffinefion among men.

It is very true, that in refpect of God's fore-knowledge and purpose, there was a distinction betwixt one man and another, before any man had a being, one was taken, another left: and with respect to the death of Chrift, there is a great difference betwixt one and another; he laid down his life for the fheep, he prayed for them, and not for the world; but all this while, as to any relative change of state, or real change of temper, they are upon a level with the reft of the miferable world. The elect themselves are " by "nature the children of wrath, even as others," Eph. ii. 3. And to the fame purpose the apostle tells the Corinthians, 1 Cor. vi. 11. (when he had given in that black bill, defcribing the most lewd, profligate, abominable wretches in the world, men whose practices did ftink in the very noftrils of nature, and were able to make the more fober Heathens blufh; after this he tells the Corinthians) "And fuch were fome of you, but ye are washed,” &c. q. d. look, thefe were your companions once: as they are, you lately

were.

The work of the Spirit doth not only evidence and manifeft that difference which God's election hath made between man and man, as the apoftle speaks, 1 Thef. i. 4, 5. But it alfo makes a twofold difference itself, namely in ftate and temper? whereby they vifibly differ, not only from other men, but alfo from themselves: after this work, though a man be the who, yet not the what he was. This work of the Spirit makes us new creatures, namely, for quality and temper, 2 Cor. v. 17. “ If any man be in Chrift, he is a "new creature; old things are paft away, behold, all things are "become new."

"

Prop. 6. The application of Chrift, by the work of regeneration, is that which yields unto men all the fenfible sweetness and refreshing comforts that they have in Chrift, and in all that he hath done, fuffered, or purchased for finners.

An unfanctified perfon may relifh the natural fweetness of the creature, as well as he that is fanctified; he may alfo feem to relifh and tafte fome fweetnefs in the delicious promifes and difcoveries of the gofpel, by a mifupplication of them to himfelf. But this is like the joy of a beggar, dreaming he is a king; but he awakes and finds himself a beggar ftill: but for the rational, folid, and genuine delights and comforts of religion, no man taftes them, till this work of the Spirit hath first pailed upon his foul: it is an enclofed pleafure, a stranger intermeddles not with it. "The white "ftone, and the new name," (denoting the pleafant refults and fruits of juftification and adoption) "no man knows but he that "receives it," Rev. ii. 7. There are all thofe things wanting in the unfanctified (though elect) foul, that should capacitate and enable it to relish the fweetnefs of Chrift and religion, namely, propriety, evidence, and fuitableness of fpirit.

Propriety is the fwceteft part of any excellency; therefore Luther was wont to fay, that the fweetnefs of the gospel lay moftly in pronouns, as me, my, thy, &c. who loved [me] and gave himself for me, Gal. ii. 20. Chrift Jefus [my] Lord, Phil. iii. 18. So Mat. ix. 2. "Son, be of good cheer, [thy] fins are forgiven." Take away propriety, and you deflower the very gofpel of its beauty and delicioufnels: and as propriety, fo

Evidence is requifite to joy and comfort; yea, so neceffary, that even intereft and propricty afford no fenfible fweetnefs without it. For as to comfort, it is all one not to appear, and not to be. If I am registered in the book of life, and know it not, what comfort can my name there afford me? Befides, to capacitate a foul for the fweetnefs and comfort of Chrift there is alfo an agreeable temper of fpirit required; for how can Chrift be fweet to that man's foul, whofe thoughts reluctate, decline, or naufcate fo holy and pure an object ? Now, all thefe requifites being the proper effects and fruits of the Spirit's fanctifying operations upon us, it is beyond controverfy, that the confolations of Chrift cannot be tafted, until the application of Chrift be firft made.

Prop. 7. The application of Chrift to the foul effectually, though it be fo far wrought in the first faving work of the Spirit, as truly to unite the foul to Chrift, and fave it from the danger of perishing; yet it is a work gradually advancing in the believer's foul, whilft it abides on this fide heaven and glory.

It is true, indeed, that Chrift is perfectly and completely applied to the foul in the first act for righteoufnefs. "Juftification being a "relative change, properly admits no degrees, but is perfected VOL. II.

D

Nullos proprie dictos gradus admittit, fed unico actu fimul ac femel exiftit perfecta, quamvis, quoad manifeftationem, fenfum, et effecta, varios habeat gradus. Amef.

"together, and at once, in one only act; tho' as to its manifefta"tion, fenfe, and effects, it hath various degrees:" But the epplication of Chrift to us, for wifdom and fanétification, is not perfected in one fingle act, but rifes by many, and flow degrees to its juft perfection.

And though we are truly faid to be come to Chrift when we first believe, John vi. 35. yet the foul after that is still coming to him by farther acts of faith, 1 Pet. ii. 4. "To whom [coming] ❝as unto a living ftone ;" the participle notes a continued motion, by which the foul gains ground, and ftill gets nearer and nearer to Chrift; growing ftill more inwardly acquainted with him. The knowledge of Chrift grows upon the foul as the morning-light, from its firft fpring, to the perfect day, Prov. iv. 18. Every grace of the Spirit grows, if not fenfibly, yet really; for it is in difcerning the growth of fanctification, as it is in difcerning the growth of plants, which we perceive rather creviffe, quam crefcere; to have grown, rather than grow. And as it thrives in the foul, by deeper radications of the habits, and more promptitude and fpirituality in the actings; so Christ, and the foul proportionably, close more ⚫ and more inwardly and efficaciously, till at last it is wholly fwallowed up in Chrift's full and perfect enjoyment.

Prop. 8. Laftly, Although the feveral privileges and benefits beforementioned are all truly and really bestowed with Chrift upon believers, yet they are not communicated to them in one and the fame way and manner; but differently and diverfly, as their respective natures do require. demption Thefe four illuftrious benefits are conveyed from Chrift to us in three different ways and methods; his righteousness is made ours by imputation: his wifdom and fanctification by renovation; his redemption by our glorification.

Tknow the communication of Chrift's righteoufnefs to us by imputation, is not only denied, but * fcoffed at by Papifts; who own no righteousnefs, but what is (at least) confounded with that which is inherent in us; and for imputative (blafphemously stiled by them putative) righteoufnefs, they flatly deny it, and look upon it as a moft abfurd doctrine, every where endeavouring to load it with thefe and fuch like abfurdities, That if God imputes Christ's righteoufness to the believer, and accepts what Chrift hath performed for him, as if he had performed it himself; then we may be accounted as righteous as Chrift. Then we may be the redeemers of the world. Falfe and groundlefs confequences; as if a man fhould fay, my debt is paid by my furety, therefore I am as rich as he. "When we fay the righteoufnefs of Chrift is made ours

A phantom fprung of Luther's brain. Stapleton.

by imputation, we think not that it is made ours according to its "univerfal value, but according to our particular neceffity: not "to make others righteous, but to make us fo: not that we have "the formal intrinfical righteoufnefs of Chrift in us, as it is in him, « but a relative righteousness, which makes us righteous, even as "he is righteous; not as to the quantity, but as to the truth of "it: nor is it imputed to us, as though Chrift defigned to make "us the causes of falvation to others, but the fubjects of falvation "ourfelves;" it is inhefively in him, communicatively it becomes ours; by imputation, the fin of the firft Adam becomes ours, and the fame way the righteousness of the fecond Adam becomes ours, Rom. v. 17. This way the Redeemer became fin for us, and this way we are made the righteoufnefs of God in him, 2 Cor. v. 21. This way Abraham the father of believers was juftified, therefore this way all believers, the children of Abraham, must be juftified alfo, Rom. iv. 22, 23. And thus is Chrift's righteoufnefs made ours. But in conveying and communicating his wifdem and fanctification, he takes another method, for this is not imputed, but really imparted to us by the illuminating and regenerating work of the Spirit thefe are graces really inherent in us: our righteoufnefs comes from Chrift as a furety, but our holiness comes from him as a quickening head, fending vital influences unto all his members.

Now thefe gracious habits being fubjected and feated in the fouls of poor imperfect creatures, whofe corruptions abide and work in the very fame faculties where grace hath its refidence; it cannot be, that our fanctification fhould be fo perfect and complete, as our juftification is, which inheres only in Chrift. See Gal. v. 17. Thus are righteoufnefs and fanctification communicated and made ours: but then,

For redemption, that is to fay, abfolute and plenary deliverance from all the fad remains, effects, and confequences of fin, both upon foul and body; this is made ours, (or, to keep to the terms) Chrift is made redemption to us by glorification; then, and not before, are thefe miferable effects removed; we put off thefe together with the body. So that look, as juftification cures the guilt of fin, and fanctification, the dominion of fin, fo glorification removes, together with its exiflence and being, all thofe miferies which it let in (as at a flood-gate) upon our whole man, Eph. v. 26, 27.

And thus of God, Chrift is made unto us wifdom and righ

Non formali intrinfica juftitia, fed relativa: non quoad quantitatem fed veritatem; fit enim finita applicatio infinitæ juflitiæ ; fi aliter, acque jufti effemus ut Chriftus, at non; juftitia Chrifli fit noftra, non quoad univerfalem valorem, fed particularem neceffitatem; et imputatur nobis, non ut caufis falvationis, fed ut fubjectis falvandis. Bradfh. de Juftificat.

+ But it is faid he is made unto us, wifdom, righteousness, fanctification, and redemption, therefore any worth or merit in us is excluded. Whence it likewife follows, that we were foolish, unrighteous, unholy, and flaves of the devil.

teousness, fanctification and redemption; namely, by imputation, regeneration, and glorification.

hall next improve the point in fome useful inferences.

Inference 1. Learn from hence, what a naked, deftitute, and empty thing, a poor finner is, in his natural unregenerate flate.

He is one that naturally and inherently hath neither wisdom, nor righteoufnefs, fanctification nor redemption; all these must come from without himself, even from Chrift, who is made all this to a finner, or else he must eternally perish.

As no creature (in refpect of external abilities) comes under more natural weaknefs into the world than man, naked, empty, and more shiftlefs and helplefs than any other creature: fo it is with his foul, yea, much more than fo: all our excellencies are borrowed excellencies, no reason therefore to be proud of any of them, 1 Cor. iv. 7. "What haft thou that thou haft not received? Now, if thou "didft receive it, why doft thou glory, as if thou hadst not re«ceived it ?” q, d. What intolerable infolence and vanity would it be for a man that wears the rich and coftly robe of Chrift's righteoufnefs, in which there is not one thread of his own fpinning, but all made by free-grace, and not by free-will, to jet proudly up and down the world in it, as if himfelf had made it, and he were beholden to none for it? O man! thine excellencies, whatever they are, are borrowed from Chrift, they oblige thee to him, but he can be no more obliged to thee, who weareft them, than the fun is obliged to him that horrows its light, or the fountain to him that draws its water for his ufe and benefit.

And it hath ever been the care of holy men, when they have viewed their own gracious principles, or bett performances, still to difclaim themfelves, and own free-grace as the fole author of all, Thus holy Paul, viewing the principles of divine life in himself, (the richest gift bestowed upon man in this world by Jefus Chrift) how doth he renounce himfelf, and deny the leaft part of the praife and glory as belonging to him, Gal, ii. 20. « Now I live,

yet not I; but Chrift liveth in me:" and fo for the beft duties that ever he performed for God; (and what mere man ever did more for God?) Yet when, in a juft and neceffary defence, he was conftrained to mention them, 1 Cor. xv. 10. how carefully is the like Yet not I prefently added? "I laboured more abundantly than they all; yet not I, but the grace of God which was with

"me."

Well then, let the fenfe of your own emptinefs by nature humble and oblige you the more to Chrift, from whom you receive all you have.

Infer. 2. Hence we are informed, that none can claim benefit by imputed righteouffs, but thofe only that live in the power of inherent bali