you have distinct mention of the Love of the Spirit Rom. chap. 15. v. 13. The Apostle also peculiarly directs his supplication to him in that Solemne benediction 2 Cor. 13. 14. The Grace of the Lord Iesus Christ the Love of God and the Communion of the Holy Spirit be with you All such benedictions are originally supplications He is likewise entitled unto all instituted worship from the Appointment of the Administration of Baptisme in his name Math. 28. 18. Of which things more afterwards Now of the things which have been deliver'd this is the Sum There is no grace whereby our soules goe forth unto God no Act of divine worship yeilded unto him no duty or obedience performed but they are distinctly directed unto Father Sonne and Spirit Now by these and such like wayes as these doe we hold Communion with God and therefore we have that Communion distinctly as hath been described This also may farther appeare if we consider how distinctly § 13 the persons of the Deity are revealed to act in the cōmunication of those good things wherein the Saints have Communion with God As all the spirituall ascendings of their soules are assigned unto them respectively so all their internall receivings of the Communications of God unto them are held out in such a distribution as points at distinct Rises Fountains though not of being in thēselves yet of dispensations unto us Now this is declared two ways 1. When the same thing is at the same time ascribed joyntly § 14 and yet distinctly to all the Persons in the Deity and respectively to each of them So are Grace and Peace Revel chap. 1. v. 4 5. Grace be unto you and Peace from him which is and which was and which is to come and from the seven spirits which are before his throne and from Jesus Christ who is the faithfull witnesse c. The seaven spirits before the Throne are the Holy Spirit of God considered as the perfect fountaine of every perfect Gift and dispensation All are here joyned together and yet all mentioned as distinguished in their Communication of Grace and Peace unto the Saints Grace and Peace be unto you from the Father and from c 2. When the same thing is attributed severally and singly unto each person There is indeed no gracious Influence from above no Elapse of Light Life Love or grace upon our hearts § 15 but proceedeth in such a dispensation I shall give only one Instance which is very comprehensive and may be thought to comprize all other particulars and this is TEACHING The Teaching of God is the reall Communication of all and every particular Emanation from himselfe unto the Saints whereof they are made partakers That promise they shall be all taught of God enwrapps in it selfe the whole Mystery of Grace as to its actuall dispensation unto us so farre as we may be made reall possessours of it Now this is assigned 1. Unto the FATHER The Accomplishment of that Promise is peculiarly referr'd to him Iohn chap. 6. v. 45. It is written in the Prophets and they shall be all taught of God Every man therefore who hath heard learned of the FATHER cometh unto me This Teaching whereby we are translated from death unto life brought unto Christ unto a participation of Life and Love in him it is of and from the Father him we heare of him we learne by him are we brought unto Union and Communion with the Lord Iesus This is his drawing us his begetting us a new of his own Will by his own spirit And in which worke he imploys the Ministers of the Gospell Acts 26. 18. 2. Unto the SON The Father proclaimes him from Heaven to be the great Teacher in that solemne charge to heare him which came once againe from the excellent glory This is my beloved Son heare him The whole of his Propheticall and no small part of his Kingly Office consists in this Teaching Herein is he said to draw men unto him as the Father is said to do in his Teaching Ioh. 12. 32. which he doth with such efficacy that the dead heare his voyce andlive The Teaching of the Son is a Life-Giving a spirit breathing Teaching an effectuall influence of Light whereby he shines into darknesse Communication of Life quickning the dead an opening of blind eyes and changing of hard hearts a powring out of the Spirit with all the fruits thereof Hence he claimes it as his priviledge to be the sole Master Math. 23. v. 10 One is your Master which is Christ. 3. To the SPIRIT John chap. 14. v. 26. The Comforter he shall teach you all things And the Annointing which you have received saith the Apostle abideth in you and you need not that any man teach you but as the same Annointing teacheth you of all things and is truth and is no lye and even as it hath taught you yee-shall abide in him 1 John chap. 2. v. 27. That teaching Unction which is not only true but TRUTH it selfe is only the holy Spirit of God so that he teacheth also being given unto us that we may know the things that are freely given to us of God 1 Cor. 2. 15. I have chosen this speciall Instance because as I told you it is comprehensive and comprizes in it selfe most of the particulars that might be annumerated Quickning preserving c. This then farther drives on the Truth that lyes under Demonstration there being such a distinct Communion of Grace from the severall persons of the Deity the Saints must needs have distinct Communion with them It remaineth only to intimate in a word Wherein this distinction § 16 lyes and what is the Ground thereof Now this is that the Father doth it by the way of Originall Authority the Son by the way of Communicating from a purchased Treasury the Holy Spirit by the way of immediate Efficacy 1. The Father Communicates all Grace by the way of Originall Authority He Quickneth WHOM HE WILL. John chap. 5. 21. Of HIS OWN WILL begat he us Jam. 1. 18. Life-giving power is in respect of Originall Authority invested in the Father by the way of Eminency and therefore in sending of the quickning Spirit Christ is said to do it from the Father or the Father himselfe to doe it But the Comforter the Holy Spirit whom the Father will send Iohn chap. 14. v. 26. But when the Comforter is come whom I will send from the Father Iohn 15. v. 26 Though he be also said to send him himselfe on another account Ioh. 16. 7. 2. The Sonne by the way of making out a purchased Treasury Of his Fullnesse doe we all receive and Grace for Grace Ioh. ch 1. v. 16. And whence is this fullnesse It pleased the Father that in him all Fullnesse should dwell Col. 1. 19. And upon what account he hath the dispensation of that fullnesse to him committed you may see Phil 2. 8 9 10 11. When thou shalt make his
and the fruite of it in obediemce 2. As He in for and by whom we have acceptance with God § 30 in our obedience They know all their dutys are weake imperfect not able to abide the presence of God and therefore they looke to Christ as he who beares the iniquity of their Holy things who adds incense to their prayers gathers out all the weeds of their dutys end makes them acceptable to God 3. As one that hath renewed the commands of God unto them with mighty obligations unto obedience So the Apostle 2 Cor. 5. 14 15. the love of Christ constraines us of which afterwards 4. They consider him as God equall with his Father to whom all honour and obedience is due So Rev. 5. 14. But these things I have not long since opened in another treatise dealing about the Worship of Christ as Mediatour This then the Saints doe in all their Obedience they have a speciall regard to their deare Lord Jesus He is on all these accounts and innumerable others continually in their thoughs his love to them his life for them his death for them all his kindnesse and mercys constrains them to live to him 2. By labouring to abound in fruits of Holinesse as he deals § 31 with us in a way of bounty and deales out unto us abundantly so he requires that we abound in all gratefull obedientiall returnes to him so we are exhorted to be allways abounding in the worke of the Lord 1 Cor. 15. 58. This is that I intend the Saints are not satisfyed with that measure that at any time they have attained but are still pressing that they may be more dutifull more fruitfull to Christ. And this is a little glympse of some of that Communion § 32 which we enjoy with Christ. It is but a little from him who hath the least Experience of it of all the Saints of God who yet hath found that in it which is better then ten thousand worlds who desires to spend the residue of the few and evill days of his pilgrimage in pusuite hereof in the contemplation of the Excellencys desireablenesse Love and Grace of our deare Lord Jesus and in making returnes of obedience according to his will To whose soule in the middest of the perplexities of this wretched world and cursed rebellions of his own heart this is the great reliefe that he that shall come will come and will not tarry The spirit and the Bride say come and let him that readeth say come even so come Lord Iesus CHAP. VI. 1. Of Communion with Christ in purchased Grace Purchased Grace considered in respect of its rise and fountaine The first rise of it in the Obedience of Christ Obedience Properly ascribed to Christ Two ways considered what it was and wherin it did consist Of his Obedience to the Law in Generall Of the Law of the Mediator His habituall Righteousnesse how necessary as also his obedience to the Law of the Mediatour Of his actuall obedience or active Righteousnesse All Christs obedience performed as he was mediatour His active obedience for us This proved at large Gal. 4. 4 5. Rom. 5. 19. Phil. 3. 19. Zach. 3. 3 4 5. One Objection removed Considerations of Christs active Righteousnesse closed Of the Death of Christ and its influence into our Acceptation with God A price Redemption what it is A Sacrifice Attonement made thereby A punishment satisfaction thereby The intercession of Christ with its influence into our Acceptation with God OUR processe is now to Communion with Christ in § 1 Purchased Grace as it was before proposed That we may know him and the Power of his Resurrection and the Fellowship of his suffering and be made conformable to his death Phil. 3. 10. By Purcased grace I understand all that Righteousnesse and Grace which Christ hath procured or wrought out for us or doth by any meanes make us partakers of or bestowes on us for our benefit by any thing that he hath done or suffered or by any thing he continueth to doe as Mediatour The first may be considered two ways 1. In respect of the Rise and Fountaine of it 2. Of its nature or wherein it consisteth 1. It hath a threefold Rise Spring or Causality in Christ. 1. The Obedience of his Life 2. The Suffering of his Death 3. His continued Intercession All the Actions of Christ as Mediatour leading to the Communication of Grace unto us may be either referred to these heads or to some things that are subservient to them or consequents of them For the nature of this Grace wherin we have Communion with Christ flowing from these heads and fountaines it may § 2 be referred to these three 1. Grace of Justification or acceptation with God which makes a relative change in us as a state and condition 2. Grace of Sanctification or Holinesse before God which makes a reall change in us as to principle and operation 3. Grace of Priviledge which is mixed as we shall shew if I goe forth to the handling thereof Now that we have Communion with Christ in this purchased § 3 Grace is evident on this single consideration that there is almost nothing that Christ hath done which is a spring of that Grace whereof we speake but we are said to doe it with him We are Crucifyed with him Gal. 2. 20. we are dead with him 2 Tim. 2. 11. Col. 3. 3. and buried with him Rom. 6. 4. Col. 2. 12. we are quickned together with him Col. 2. 13. risen with him Col. 3. 1. He hath quickned us together with Christ and hath raised us up together and made us sit together in Heavenly places Ephes. 2. 5 6. In the actings of Christ there is by vertue of the compact between him as Mediatour and the Father such an assured foundation laid of the communication of the fruites of those actings unto those in whose stead he performed them that they are said in the participation of those fruites to have done the same things with him The life and power of which truth we may have occasion hereafter to inquire into The first fountaine and spring of this Grace wherein we have § 4 our Communion with Christ is first to be considered and that is the Obedience of his life cōcerning which it must be declared 1. What it is that is intended thereby wherein it consisteth 2. What influence it hath into the Grace whereof we speake To the handling of this I shall only premise this Observation namely that in the order of procurement the Life of Christ as was necessary precedeth his death and therefore we shall handle it in the first place But in the order of Application the Benefits of his death are bestowed on us antecedently in the nature of the things themselves unto those of his life as will appeare and that necessarily from the state and condiwherein we are 1. By the Obedience of the life of Christ I intend the universall § 5 Conformity of the Lord
a way of working to come to him of which at large afterwards Rom. 5. 18 19. By the Righteousnesse of one the free gift came upon all men unto Justification of Life By the Obedience of one many § 21 shall be made Righteous saith the Holy Ghost By his Obedience to the Law are we made Righteous it is reckoned to us for Righteousnesse That the passive Obedience of Christ is here only intended is false First it is opposed to the disobedience of Adam which was active The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Righteousnesse to the fault The fault was an active transgression of the Law and the Obedience opposed to it must be an active accomplishment of it Besides obedience placed singly in its own nature denotes an Action or Actions conformable to the Law and therein came Christ not to destroy but to fullfill the Law Math. 5. 17. that was the designe of his coming and so for us he came to fullfill the Law for us Isa. 9. 6. and borne to us Luk. 2. 11. This also was in that will of the Father which out of his infinite Love he came to accomplish 2. It cannot cleerly be evinced that there is any such thing in propriety of speech as passive Obedience obeying is doing to which passion or suffering cannot belong I know it is commonly called so when men obey untill they suffer but properly it is not so So also Phil. 3. 9. And be found in him not having my own § 22 Righteousnesse which is of the Law but that which is through the faith of Christ the Righteousnesse which is of God by faith The Righteousnesse we receive is opposed to our own obedience to the Law opposed to it not as something in another kind but as something in the same kind excluding that from such an end which the other obtaines Now this is the obedience of Christ to the Law Himselfe thereby being made to us Righteousnesse 1 Cor. 1. 30. Rom. 5. 10. the issue of the death of Christ is placed upon Reconciliation that is a slaying of the Enmity and restoring us into that Condition of Peace and Friendship wherein Adam was before his fall But is there no more to be done notwithstanding that there was no wrath due to Adam yet he was to obey if he would enjoy eternall life Something there is moreover to be done in respect of us if after the slaying of the enmity and Reconciliation made we shall enjoy life being reconciled by his death we are saved by that perfect Obedience which in his life he yeilded to the Law of God There is distinct mention made of Reconciliation through a non-imputation of sinne as Psal 321. Luk. 1. 77. Rom. 3. 25. 2 Cor. 5. 19. and Justification through an imputation of Righteousnesse Jerem 23. 6. Rom. 4. 5. 1 Cor. 1. 30. although these things are so farre from being separated that they are reciprocally affirmed of one another which as it doth not evince an Identity so it doth an eminent Conjunction and this last we have by the life of Christ. This is fully expressed in that Typicall Representation of our Justification before the Lord Zech. 3. 3 4 5. two things are § 23 there expressed to belong to our free Acceptation before God 1. The taking away of the guilt of our sinne our filthy robes this is done by the death of Christ. Remission of sinne is the proper fruite thereof but there is more also required even a collation of Righteousnesse and thereby a right to life eternall this is here called fine change of raiment so the Holy Ghost expresses it againe Isa. 61. 10. where he calls it plainely the garment of Salvation and the robe of Righteousnesse now this is only made ours by the obedience of Christ as the other by his death Obj. But if this be so then are we as Righteous as Christ himselfe being Righteous with his Righteousnesse Ans. But first here is a great difference if it were no more then that this Righteousnesse was inherent in Christ properly his owne it is only reckoned or imputed to us or freely bestowed on us and we are made Righteous with that which is not ours But secondly the truth is that Christ was not Righteous with that Righteousnesse for himselfe but for us So that here can be no comparison only this we may say we are Righteous with his Righteousnesse which he wrought for us and that compleately And this now is the rise of the purchased Grace whereof we speake the obedience of Christ. And this is the influence of it into our Acceptation with God Whereas the guilt of sinne and our obnoxiousnesse to punnishment on that account is removed and taken away as shall farther be declared by the Death of Christ whereas besides the taking away of sin we have need of a compleat righteousnesse upon the account whereof we may be accepted with God this obedience of Christ through the free Grace of God is imputed unto us for that end and purpose This is all I shall for the present insist on to this purpose that the passive Righteousnesse of Christ only is imputed to us in the non-imputation of sinne and that on the Condition of our faith and new obedience so exalting them into the roome of the Righteousnesse of Christ is a thing which in Communion with the Lord Jesus I have as yet no acquaintance withall what may be said in the way of Argument on the one side or other must be elsewhere considered The second spring of our Communion with Christ in purchased Grace is his death and Oblation He lived for us he dyed for us He was ours in all he did in all he suffered I shall be the more briefe in handling of this because on another designe I have elsewhere at large treated of all the concernements of it Now the Death of Christ as it is a spring of that purchased Grace wherein we have Communion with him is in the Scripture proposed under a threefold Consideration 1. Of a Price 2. Of a Sacrifice 3. Of a Penalty In the first regard its proper effect is Redemption in the second § 26 Reconciliation or Attonement in the third Satisfaction which are the great ingredients of that Purchased Grace whereby in the first place we have Communion with Christ. § 27 1. It is a Price we are bought with a price 1 Cor. 6. 20. being not redeemed with Silver and Gold and corruptible things but with the pretious bloud of Christ 1 Pet. 1. 17 18. which therein answers those things in other contracts He came to lay down his life a ransome for many Math. 20. 28. A price of Redemption 1 Tim. 2. 6. The proper use and energie of this expression in the Scripture I have elsewhere declared Now the proper effect and issue of the death of Christ as a § 28 price or Ransome is as I said Redemption Now Redemption is the deliverance
there he gives his Saints Entertainment 2. Delight The Spouse is quite ravished with the sweetnesse of this entertainment finding love and care and kindnesse bestowed § 8 by Christ in the assemblys of the Saints hence she cryes out v. 5. Stay me with Flaggons comfort me with Apples for I am sick of Love Upon the discovery of the Excellency and sweetnesse of Christ in the banqueting house the soule is instantly overpowred and cryes out to be made partaker of the fulnesse of it She is sick of Love not as some suppose fainting for want of a sense of Love under the Apprehension of Wrath but made sick and faint even overcome with the mighty actings of that divine Affection after she had once tasted of the sweetnesse of Christ in the Banqueting house Her desire deferred makes her heart sick therefore she cries stay me c. I have seen a glimpse of the king in his beauty tasted of the fruit of his righteousnesse my soule melteth in longing after him Oh support and sustaine my Spirit with his presence in his Ordinances those Flaggons and Apples of his banqueting house or I shall quite sinke and faint Oh what hast thou done blessed Jesus I have seen thee and my soule is become as the Chariots of Amminadab let me have something from thee to support me or I dye When a person is fainting on any occasion these two things are to be done strength is to be used to support him that he sink not to the ground and comfortable things are to be applied to refresh his spirits These two the soule overpowred and fainting with the force of its own love raised by a sense of Christ's prayeth for it would have strengthning grace to support it in that condition that it may be able to attend its duty and consolations of the Holy Ghost to content revive and satiate it untill it come to a full enjoyment of Christ. And thus sweetly and with delight is this Communion carried on 3. Safety His banner over me was Love v. 4. The Banner is § 9 an Embleme of safety and protection a signe of the presence of an host Persons belonging to an Army do encampe under their Banner in security So did the children of Israel in the wildernesse every Tribe kept their Campes under their own Standard It is also a token of successe and victory Psal 20. 6. Christ hath a banner for his saints and that is Love All their protection is from his Love and they shall have all the Protection his Love can give them This safeguards them from Hell death all their Enemies What ever presses on them it must passe through the Banner of the love of the Lord Jesus They have then great spirituall safety which is another Ornament or Excellency of their Communion with him 4. Supportment and Consolation v. 6. His left hand is under my head and his right hand doth embrace me Christ here hath the posture § 10 of a most tender friend towards any one in sicknesse and sadnesse The Soule faints with Love spirituall longings after the enjoyment of his presence and Christ comes in with his Embraces He nourisheth and cherisheth his Church Ephes. ch 5. v. 29. Isa. 63. 13. Now the hand under the head is supportment sustaining Grace in pressures and difficulties and the hand that doth embrace the hand upon the heart is joy and consolation in both Christ rejoycing as the Bridegroome rejoyceth over the Bride Isa 62 5. Now thus to lye in the Armes of Christs Love under a perpetuall influence of supportment and Refreshment is certainely to hold communion with him And hereupon v. 1. the spouse is most earnest for the continuance of this fellowship charging all so to demeane themselves that her beloved be not disquieted or provoked to depart In briefe this whole Book is taken up in the description of the Communion that is between the Lord Christ and his saints therefore it is very needlesse to take from thence any more particular instances thereof I shall only adde that of Prov. ch 9. v. 1 2 3 4 5. Wisdome § 11 hath builded her house she hath hewen out her seven pillars She hath killed her beasts she hath mingled her Wine she hath also furnished her table She hath sent forth her maidens she cryeth upon the highest places of the City Who so is simple let him turne in hither as for him that wanteth understanding she saith to him Come eat of my bread and drink of the Wine that I have mingled The Lord Christ the Eternall Wisdome of the Father and who of God is made unto us Wisdome erects a spirituall-house wherein he makes provision for the entertainment of those Guests whom he so freely invites His Church is the House which he hath built on a perfect number of pillars that it might have a stable foundation His slaine Beasts and mingled Wine wherewith his table is furnished are those spirituall fatt things of the Gospell which he hath prepared for those that come in upon his Invitation surely to eat of this bread and drinke of this Wine which he hath so graciously prepared is to hold fellowship with him for in what waies or things is there nearer communion then in such I might further evince this Truth by a consideration of all the Relations wherein Christ and his Saints do stand which necessarily require that there be a communion between them if we do suppose they are faithfull in those Relations but this is commonly treated on and something will be spoken to it in one signall instance afterwards CHAP. II. What it is wherein we have peculiar Fellowship with the Lord Christ. This is in Grace This proved Ioh. 1. 14 16 17. 2 Cor. 13. 14. 2 Thess. 3. 17 18. Grace of various acceptations Personall Grace in Christ proposed to Consideration The Grace of Christ as Mediator intended Psal. 45. 2. Cant. 5. 9. Christ how white and ruddy His fitnesse to save from the grace of Union His fullnesse to save His suitablenesse to endeare These considerations improved HAving manifested that the Saints hold peculiar Fellowship § 1 with the Lord Jesus it nextly followes that we shew wherein it is that they have this peculiar Communion with him Now this is in GRACE This is every where ascribed to him by the way of Eminency Joh. 1. v. 14. He dwelt among § 2 us full of GRACE and Truth Grace in the Truth and substance of it All that went before was but Typpicall and in Representation in the truth and substance it comes only by Christ. Grace and truth is by Iesus Christ v. 17. And of his fullnesse we receive GRACE for GRACE v 16. that is we have Communion with him in Grace we receive from him all manner of Grace whatever and therein have we Fellowship with him So likewise in that Apostollicall Benediction wherein the Communication § 3 of spirituall Blessings from the severall Persons unto the Saints is so exactly distinguished it
that hath any acquaintance with these things falls not down with reverence and Astonishment How glorious is he that is the beloved of our soules what can be wanting that should incourage us to take up our rest and peace in his bosome Unlesse all ways of reliefe and refreshment be so obstructed by unbeliefe that no consideration can reach the heart to yeild it the least assistance it is impossible but that from hence the soule may gather that which will endeare it unto him with whom we have to do Let us dwell on the thoughts of it This is the hidden mystery great without controversy admirable to eternity What poor low perishing things do we spend our contemplations on Were we to have no advantage by this astonishing dispensation yet its Excellency Glory beauty depths deserve the flower of our enquirys the vigor of our spirits the substance of our time but when withall our Life our Peace our Joy our inheritance our Eternity our all lys herein shall not the thoughts of it always dwell in our hearts always refresh and delight our soules 4. He is Excellent and Glorious in this in that he is exalted invested with all Authority when Jacob heard of the Exaltation § 25 of his Son Joseph in Egipt and saw the Charets that he had sent for him his spirit fainted and recovered againe through abundance of Joy and other overflowing Affections Is our beloved lost who for our sakes was upon the earth poore and persecuted reviled killed noe he was dead but he is alive and lo he lives for ever and ever and hath the keys of Hell and Death our beloved is made a Lord and Ruler Acts 2. 36. He is made a King God sets him his Ring on his holy hill of Syon Psal. 2. 8. and he is crowned with Honour and dignity after he had been made a little lower than the Angels for the suffering of death Heb. 2. 7 8 9. and what is he made king of all things are put in subjection under his feet v. 8. and what power over them hath our beloved All power in heaven and earth Mat. 28. 18. as for men he hath power given him over all flesh Ioh. 17. 2. And in what Glory doth he excercise this power He gives eternall life to his Elect ruling them in the power of God Micah 5. 3. until he bring them to himself and for his Enimys His arrowes are sharpe in their hearts Psal. 45. 5. he dips his vesture in their blood Oh how glorious is he in his Authority over his enemys in this world he terrifies frightens awes convinces bruises their hearts and Consciences fills them with feare terrour disquietment unill they yeild him faigned obedience and sometime with outward judgements bruises breakes turnes the wheele upon them staines all his vesture with their blood fills the earth with their Carcasses and at last will gather them altogether beast false prophet nations c. and cast them into that lake that burnes with fire and brimstone He is gloriously exalted above Angells in this his Authority Good and bad Eph. 1. 20 21 22. far above Principalities and § 26 Powers and might and dominion and every name that is named not only in this world but in that to come they are all under his feet at his command and absolute disposall He is at the right hand of God in the highest exaltation possible and in full possession of a Kingdome over the whole Creation having received a name above every name c. Phil. 2. v. 9. Thus is he glorious in his Throne which is at the right hand of the Majesty on high Glorious in his Commission which is all power in heaven and earth Glorious in his name a name above every name the Lord of Lords and King of Kings Glorious in his Scepter a Scepter of Righteousnesse is the Scepter of his Kingdome Glorious in his Attendants his Charrets are twenty thousand even thousands of Angells among them he rideth on the Heavens and sendeth out the voyce of his strength attended with ten thousand times ten thousands of his holy ones Glorious in his Subjects all creatures in heaven and in earth nothing is left that is not put in subjection to him Glorious in his way of Rule and the Administration of his Kingdome full of sweetnesse efficacy power serenity holinesse Righteousnesse and Grace in and toward his Elect of Terrour vengeance and certain destruction towards the Rebelliou Angells and men Glorious in the issue of his Kingdome when every knee shall bow before him and all shall stand before his judgement seat And what a little portion of his Glory is it that we have poynted to This is the beloved of the Church its head its Husband this is he with whom we have Communion but of the whole exaltation of Jesus Christ I am elsewhere to treat at large Having insisted on these Generalls for the farther carrying on the motives to Communion with Christ in the Relation mentioned § 27 taken from his Excellencies and perfections I shall reflect on the description given of him by the Spouse in the Canticles to this very end and purpose Cant. 5. 10 11 12 13 14 15 16. My Beloved is white and ruddy the chiefest of ten thousand His head is as the most fine gold his locks are bushy and black as a raven His eyes are as the Eyes of Doves by the rivers of waters washed with milk and fitly set His cheeks are as a bed of spices his lips like lillie dropping sweet smelling Myrrh his hands are as gold Rings set withthes beryl his belly is as bright ivory overlaid with saphyrs his leggs are as pillars set upon sockets of fine gold his countenance is as Lebanon excellent as the Cedars His mouth is most sweet yea he is altogether lovely This is my beloved and this is my friend Oye Daughters of Jerusalem The generall description given of him v. 10. hath been before § 28 considered the ensuing particulars are instances to make good the Assertion that he is the Chiefest of ten thousand 1. The Spouse begins with his head and face v. 11 12 13. In his head she speaks first in generall unto the substance of it it is fine gold and then in particular as to its Ornaments his locks are bushy and black as a raven 1. His Head is as the most fine gold or his head gold solid gold so some made of pure gold so others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the 70 retaining part of both the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Massa auri Two things are eminent in Gold splendor or Glory and duration This is that which the Spouse speaks of the Head of § 29 Christ His Head is his Government Authority and Kingdome Hence it is said a Crowne of pure gold was on his head Ps. 21. 3. and his Head is here said to be Gold because of the Crowne of Gold that adornes it A◠the Monarchy
of any one from bondage or captivity and the miseries attending that condition by the intervention or interposition of a price or Ransome pay'd by the Redeemer to him by whose Authority the Captive was detained 1. In Generall it is a deliverance Hence Christ is called the deliverer Rom. 11. 26. giving himselfe to deliver us Gal 1. 4. He is Jesus who delivers us from the wrath to come 1 Thess. 1. 10. 2. It is the delivery of one from bondage or captivity we are without him all prisoners and captives bound in prison Isa. 61. 1. sitting in darkenesse in the prison house Isa. 42. 7. Chap. 49. 9. Prisoners in the pit wherein there is no water Zech. 9. 11. the captives of the Mighty and the prey of the terrible Isa. 49. 25. under a Captivity that must be lead captive Psal. 68. 18. this puts us in bondage Heb. 2. 14. 3. The person committing thus to prison and into bondage is God himselfe To him we owe our debts Math. 6. 12. chap. 18. 27. 28 29. against him are our offences Psal. 51. 5. He is the Judge and Law-giver James 4. 12. to sinne is to rebell against him He shuts up men under disobedience Rom. 1◠32. And he shall cast both body and soul of the impenitent into Hell fire Math. 10. 28. To his wrath are men obnoxious Joh. 3. 36. and lye under it by the sentence of the Law which is their prison 4. The miseryes that attend this condition are innumerable Bondage to Sathan Sin and the world comprizes the summe of them from all which we are delivered by the death of Christ as a Price or Ransome God hath delivered us from the power of darknesse and hath translated us into the Kingdome of his deare Son in whom we have Redemption through his blood Col. 1. 13. 14. And he redeems us from all iniquity Tit. 2. 14. from our vaine Conversation 1 Pet. 1. 18 F 19. even from the guilt power of our sin purchasing us to himselfe a peculiar people zealous of Good workes Tit. 2. 14. so dying for the Redemption of transgressours Heb. 9. 15. Redeeming us also from the world Gal 4. 5. 4. And all this is by the payment of the price mentioned into the hand of God by whose supreame Authority we were detained captives under the sentence of the Law The debt is due to the great housholder Math. 18. 23 24. And the penalty his curse and wrath from which by it we are delivered Rev. 2. 5. This the Holy Ghost frequently insists on Rom. 3. 24 25. Being justified freely by his grace through the Redemption that is in Jesus Christ. whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sinnes so also 1 Cor. 6. 20. 1 Pet. 1. 18. Math. 20. 28. 1 Tim. 2. 6. Ephes. 1. 7. Col. 1. 13. Gal 3. 13. And this is the first consideration of the death of Christ as it hath an influence into the procurement of that Grace wherein we hold communion with him Secondly it was a Sacrifice also He had a body prepared him Heb. 10. 5. wherein he was to accomplish what by the typicall § 29 oblations and burnt offerings of the Law was prefigured And that body he offered Heb. 10. 10. that is his whole humane nature for his Soule also was made an offering for sinne Isa. 53. 10. on which account he is said to offer himselfe Ephes. 5. 2. Heb. 1. 3. Heb. 9. 24. He gave him selfe a sacrifice to God of a sweet smelling savour And this he did willingly as became him who was to be a Sacrifice The Law of this obedience being written in his heart Psal. 40. v. 9. that is he had a readinesse willingnesse desire for its performance Now the end of Sacrifices such as his was bloody and for sinne Rom. 4. 3. Heb. 2. 17. was Attonement and Reconciliation This is every where ascribed to them that they were to make attonement that is in a way suitable to their nature And this is the tendency of the death of Christ as a Sacrifice Attonement and Reconciliation with God Sin had broken friendship between God and us Isa. 63. 10. whence his wrath was on us Ioh. 3. 36. and we are by nature obnoxious to it Ephes. 2. 3. This is taken away by the death of Christ as it was a sacrifice Dan. 9. 24. when we were enemies we were reconciled to God by the death of his Sonne Rom. 5. 10. And thereby doe we receive the Attonement v. 11. For God was in Christ reconciling the world to himselfe not imputing to them their sinnes and their iniquities 2 Cor. 5. 19 20 21. So also Eph. 2. 12 13 14 15 16. and in sundry other places And this is the second consideration of the death of Christ which I do but name having at large insisted on these things elsewhere Thirdly it was also a punishment A punishment in our stead § 30 He was wounded for our sinnes and bruised for our iniquities the chastisement of our Peace was on him Isa. 53. v. 5. God made all our iniquities that is the punishment of them to meet upon him v. 6. he bare the sinnes of many v. 12. His own selfe bare our sins in his body on the Tree 1 Pet. 2. 24 25. And therein he who knew no sinne was made sinne for us 2 Cor. 5. 21. what it is in the Scripture to beare sinne see Deut. 19. 5. 20 17 Numb 14. 33. Ephes. 18. 20. The nature kind matter and manner of this punishment I have as I said before elsewhere discussed Now bearing of Punishment tends directly to the giving satisfaction to him who was offended and on that account inflicted the punishment Justice can desire no more then a proportion all punishment due to the offence And this on his own voluntary taking of our persons undertaking to be our Mediatour was inflicted on our deare Lord Jesus His substituting himselfe in our Roome being allowed of by the Righteous judge satisfaction to him doth thence properly ensue And this is the threefold consideration of the death of Christ as it is a principall spring and fountain of that Grace wherein we have communion with him for as will appeare in our processe the single and most eminent part of purchased grace is nothing but the naturall exurgency of the threefold effects of the death of Christ intimated to flow from it on the account of the threefold consideration insisted on This then is the Second rise of purchased Grace which we are to eye if we will hold communion with Christ in it his death and bloodsheding under this threefold notion of a price an offering and punishment But Thirdly this is not all the Lord Christ goes farther yet He doth not leave us so but followes on the work to the utmost § 31 He dyed for our sinnes and rose again for our justification He rose again to carry on the
Communion with Christ in § 14 these things and that in the order laid down as 1. How we hold Communion with him in the Obedience of his Life and merit of his Death as to acceptance with God the Father 2. How we hold communion with Christ in his blood as to the Spirit of Sanctification the habits and acts of Grace 3. How we hold communion with him as to the priviledges we enjoy Of which in the ensuing Chapters CHAP. VIII How the Saints hold Communion with Christ as to their Acceptation with God What is required on the part of Christ hereunto in his Intention In the declaration thereof The summe of our acceptation with God wherein it consists What is required on the part of Believers to this Communion and how they hold it with Christ. Some objections proposed to consideration why the Elect are not accepted immediately on the undertaking and death of Christ in what sense they are so Christ a Common or publique person How he came to be so The way of our acceptation with God on that account The second objection The necessity of our obedience stated Ephes. 2. 8 9 10. The Grounds Causes and Ends of it manifested It s proper place in the new Covenant How the Saints in particular hold Communion with Christ in this purchased Grace They approve of this Righteousnesse the grounds thereof Reject their own the grounds thereof The Commutation of sinne and Righteousnesse between Christ and Believers Some objections Answered COmmunion with Christ in purchased Grace as unto Acceptation with God from the Obedience of his Life § 1 and efficacy of his death is the first thing we enquire into The discovery of what on the part of Christ and what on our part is required thereunto for our mutuall actings even his and ours are necessary that we may have fellowship and Communion together herein is that which herein I intend 1. On the part of Christ there is no more required but these § 2 two things 1. That what he did He did not for himselfe but for us 2. What he suffered he suffered not for himselfe but for us That is that his intention from Eternity when he was in the World was that all that he did and suffered was should be for us and our advantage as to our Acceptance with God That he still continueth making use of what he so did and suffered for that end and purpose and that only Now this is most evident What he did he did for us and not for himselfe He was made § 3 under the Law that we might receive the Adoption of Sonnes Gal. 4. 4 5. He was made under the Law that is in that condition that he was obnoxious to the will and commands of it and why was this to what end for himself no but to redeem us is the ayme of all that He did of all his obedience that he did This very intention in what he did he acquaints us with Joh. 17. 19. for their sakes I sanctify my self that they may be sanctifyed through the truth I sanctify my selfe dedicate set my selfe apart to all that work I have to do I came not to doe my own will I came to save that which was lost to minister not to be ministred unto and to give my life a ransome It was the Testimony he bare to all he did in the world This Intendment of his is especially to be eyed From Eternity he had thoughts of what he would doe for us and delighted himselfe therein And when he was in the world in all He went about he had still this thought this is for them and and this is for them my beloved When he went to be baptized says John I have need to come to thee and comest thou to me Math. 3. 14 15. as if he had said thou hast no need at all of it But says Christ suffer us now for so it becometh us to fullfill all Righteousnesse I doe it for them who have none at all and stand obliged unto all § 4 2. In what He suffered this is more cleare Dan. 9. 21. Messias shall be cut off and not for himselfe and the Apostle lays down this as a main difference between him and the High priest of the Jewes that when they made their solemne offerings they offer'd first for themselves and then for the People But Jesus Christ offereth only for others He had no sinne and could make no Sacrifice for his own sinne which he had not but only for others He tasted death for all Heb. 2. 9. gave his life a ransome for many Math. 20. 10. The iniquity of us all was made to meet on him Isa. 53. 6. he bare our sinne in his body on the tree 1 Pet. 1. loved his Church and gave himselfe for it Ephes. 5. 26. Gal. 2. 20. Rom. 4. 25. Revel 1. 5 6. Tit. 2. 14. 1 Tim. 2. 6. Isa. 53 12. Joh. 17. 19. But this is exceeding cleare and confessed that Christ in his suffering and oblation had his intention only upon the good of his Elect and their Acceptation with God suffering for us the just for the unjust that he might bring us to God § 5 Secondly to compleat this Communion on the part of Christ it is required first that there he added to what he hath done the Gospell tenders of that compleat Righteousnesse and Acceptation with God which ariseth from his perfect Obedience and sufferings Now they are twofold 1. Declaratory in the conditionall Promises of the Gospell Joh. 7. 37. Math. 11. 28. He that believeth shall be saved come to me and you shall have life as the Serpent was lifted up c. Christ is the end of the Law of Righteousnesse to them that believe Rom. 10. 4. and innumerable others Now declaratory tenders are very pretious there is much kindnesse in them and if they be rejected they will be the savour of death unto death but the Lord Christ knows that the outward letter though never so effectually held out will not enable any of his for that reception of his Righteousnesse which is necessary to interest them therein wherefore 2. In this tender of Acceptation with God on the account of what he hath done and suffered a Law is established that whosoever receives it shall be so accepted But Christ knows the condition and state of his in this World This will not doe If he do not effectually invest them with it all is lost Therefore 2 He sends them his Holy Spirit to quicken them Ioh. 6. 63. to cause them that are dead to heare his voyce Ioh. 5. And to work in them what ever is required of them to make them partakers of his righteousnesse and accepted with God Thus doth Christ deale with his He lives and dyes with an intention to work out and compleat righteousnesse for them their enjoying of it to a perfect Acceptation before God is all that in the one and other he aymed at Then he tenders it
that as to Actuall collation or bestowing he sends him himselfe Chap. 15. v. 26. I will send the Comforter to you from the Father He receives him from his Father and Actually sends him unto his Saints So Chapt. 16. 7. I will send him and v. 14 15. He manifests how he will send him He will furnish him with that which is his to bestow upon them He shall take of mine of that which is properly and peculiarly so mine as Mediatour the fruit of my Life and Death unto Holinesse and give it unto you but of these things more afterwards This then is the Second thing that the Lord Christ doth and which is to be eyed in him he sends his Holy Spirit into our Hearts which is the efficient cause of all Holinesse and Sanctification quickening enlightning purifying the Soules of his Saints How our union with him with all the benefits thereon depending floweth from this his communication of the spirit unto us to abide with us and to dwell in us I have at large elsewhere declared where also this whole matter is more fully opened And this is to be considered in him by faith in reference to the Spirit its selfe 2 ly There is that which we call Habituall Grace that is the § 4 Fruits of the Spirit the Spirit which is borne of the Spirit Ioh. 3. 6. That which is borne of or produced by the Holy Ghost in the heart or soule of a man when he is regenerate that which makes him so is spirit in opposition to the flesh or that enmity which is in us by nature against God It is Faith Love Joy Hope and the rest of the Graces of the Gospell in their root or common principle Concerning which these two things are to be observed 1. That though many particular Graces are mentioned § 5 yet there are not different Habits or Qualities in us not severall or distinct principles to answer them but only the same Habit or Spirituall principle putting forth it selfe in various operations or wayes of working according to the variety of the Objects which it goeth forth unto is their common principle So that it is called and distinguished as above rather in respect of actuall exercise with relation to its objects then habituall Inherence it being one Root which hath these many Branches 2. This is that which I intend by this Habit of Grace A new gratious Spirituall life or principle created and bestowed on the Soule whereby it is changed in all its Faculties and Affections fitted and enabled to goe forth in the way of obedience unto every divine Object that is proposed unto it according to the mind of God For Instance The mind can discerne of Spirituall things in a Spirituall manner and therein it is Light Illumination The whole soule closeth with Christ as held forth in the Promises of the Gospell for Righteousnesse and Salvation that is Faith which being the maine and principall work of it it often gives Denomination unto the whole So when it rests in God in Christ with Delight Desire and complacency it is called Love being indeed the Principle suiting all the Faculties of our soules for Spirituall and living Operations according to their naturall use Now it differs 1. From the Spirit dwelling in the Saints for it is a created Quality The Spirit dwells in us as a Free Agent in an Holy § 6 Habitation This Grace as a Quality remaines in us as in its own proper Subject that hath not any subsistence but therein and is capeable of being intended or restrained under great variety of degrees 2. From actuall Grace which is transient this making its Residence in the soule Actuall Grace is an Elapse of Divine Influence and Assistance working in and by the Soul any Spirituall Act or Duty whatsoever without any praeexistence unto that Act or Continuance after it God working in us both to will and to doe But this Habituall Grace is alwaies resident in us causing the soule to be a meet principle for all those holy and Spirituall opperations which by Actuall Grace are to be performed And 3. It is capable of Augmentation and Diminution as was said In some it is more large and more Effectuall then in others Yea in some persons more at one time then another Hence are those Dyings Decays Ruines Recoverys Complaynts and Rejoycings whereof so frequent mention is made in the Scripture These things being premised as to the nature of it Let us § 7 now consider what we are to Eye in the Lord Iesus in reference hereunto to make an entrance into our Communion with him therein as things by him or on his part performed 1. As I said of the Spirit so in the first place I say of this it is of the Purchase of Christ and is so to be looked on It is given unto us for his sake to believe on him Phil. 1. 29. The Lord on the behalfe of Christ for his sake because it is purchased procured by him for us bestowes Faith by same rule all grace upon us We are blessed with all spirituall blessings in Heavenly places in him Eph. 1. 3. IN HIM that is in through his Mediation for us His Oblation and Intercession Iye at the bottome of this dispensation Were not Grace by them procured it would never by any one soule be enjoyed All Grace is from this fountaine In our receiving it from Christ we must still consider what it cost him want of this weakens faith in its proper workings His whole intercession is founded on his Oblation 1 Joh. 2. 1 2. What he purchased by his Death that nor more nor lesse as hath been often said He intercedeth may be bestowed And he prays that all his Saints may have this Grace whereof we speake Joh. 17. 17. Did we continually consider all Grace as the fruit of the Purchase of Christ it would be an exceeding Endearement on our Spirits Nor can we without this consideration according to the tenor of the Gospell aske or exspect any Grace It is no prejudice to the free Grace of the Father to look on any thing as the purchase of the Son It was from that Grace that he made that Purchase And in the Receiving of Grace from God we have not Communion with Christ who is yet the treasury and store house of it unlesse we look upon it as his purchase He hath obtained that we should be sanctifyed through out have life in us be humble holy believing dividing the spoyle with the mighty by destroying the workes of the Divell in us 2. The Lord Christ doth Actually Communicate this Grace unto his Saints and bestows it on them Of his fullnesse we have all received and Grace for Grace Joh. 1. 16. For 1. The Father actually invests him with all the Grace whereof by Compact and Agreement he hath made a purchase as he received the promise of the
over all these spirituall things committed the authoritative administration of them all unto him to the use behoof of the Church that is the family of God It is for the benefit and advantage of the many sons whom he will bring unto Glory that he doth all these things Heb. 2. 17. see Eph. 4. 8 9 10 11 12. the aime of the Lord Jesus in establishing Gospell Administrations and Administrators is for the perfecting of the Saints the worke of the Ministry c. All is for them all is for the Family In that is the faithfullnesse of Christ Exercised he is faithfull in all the house of God Heb. 3. 2 Hence the Apostle tells the Corinthians Ephes. 2. v. 22 23. of all these Gospell administrations and ordinances they are all theirs and all for them What benefit soever redoundeth to the world by the things of the Gospell as much doth every way it is engaged for it to the children of this family This then is the aime and intendment of the Lord Christ in the institution of all Gospell Ordinances and administrations that they may be of use for the House and Family of God and all his Children and servants therein It is true the word is preached to all the world to gather in § 30 the Children of Gods purpose that are scattered up and down in the world and to leave the rest inexcusable But the prime end and aime of the Lord Christ thereby is to gather in those heires of Salvation unto the enjoyment of that feast of fat things which he hath prepared for them in his house Againe they and they onely have right and Title to Gospell § 31 administrations and the priviledges of the Family of God as they are held out in his Church according to his minde The Church is the house of God 1 Tim. 3. 15. Heb. 3. 6. herein he keeps and maintaines his whole family ordering them according to his minde and will Now who shall have any right in the house of God but only his Children we will not allow a right to any but our own Children in our houses will God think you allow any right in his house but to his Children Is it meet to take Childrens bread and to cast it unto doggs We shall see that none but children have any right or Title to the priviledges advantages of the house of God if we consider 1. The nature of that house it is made up of such persons § 32 as it is impossible that any but adopted children should have right unto a place in it it is composed of living stones 1 Pet. â—â—5 a chosen Generation a roy all people an holy Nation a peculiar people v. 9. Saints faithfull inChrist Jesus Eph. 1. 1. Saints faithfull brethren Col. 1. 2. a People that are all righteous Isa. 60. 61. And the whole fabrick of it glorious Is. 54. 11 12 13 14 The way of the house is a way of holinesse which the uncleane shall not passe through Ch. 35. 8. Yea expressly they are the sons and daughters of the Lord God Almighty and they only 2 Cor 6. 17 18. All others are excluded Revel 21 27. It is true that oftentimes at unawares other persons creep in into the great house of God and so there becomes in it not only vessels of Gold Silver but also of wood and clay c. 2 Tim. 2. 20. But they only creep in as Jude speakes v. 4. they have no right nor title to it 2. The Priviledges of the House are such as they will not § 33 suit nor profit any other To what purpose is it to give food to a dead man will he grow strong by it will he increase upon it The things of the family and house of God are food for living soules Now Children only are alive all others are dead in trespasses and sinnes What will outward signes availe if life and power be away Look upon what particular you please of the Saints enjoyments in the family of God you shall find them all suited unto Believers and being bestowed on the world would be a pearle in the snour of a swine It is then onely the Sons of the family that have this Right they have fellowship with one another and that fellowship with the Father and the Son Jesus Christ They set forth the Lords death till he come They are entrusted with all the Ordinances of the house and the administration of them and who shall deny them the enjoyment of this right or keep them from what Christ hath purchased for them And the Lord will in the end give them hearts every where to make use of this Title accordingly and not to wander on the mountaines forgetting their resting place 2. They have a Title to the future fullnesse of the inheritance that is purchased for this whole family by Jesus Christ So the § 34 Apostle Argues Rom. 8. 17. If children then heires c. All Gods Children are first borne Heb. 12. 23. therefore are heires hence the whole weight of Glory that is prepared for them is called the Inheritance Col. 1 12. The inheritance of the Saints in light If you be Christ's then are you Abraham's seed and heires according to the Promise Gal. 3. 29. heires of the Promise that is of all things promised unto Abraham in and with Christ. There are three things that in this regard the Children of God are said to be heires unto 1 The Promise as in that place of the Gal 3. 29. and Heb. 6. 11. God shewes to the heires of the Promise the immutability of his Councell § 35 As Abraham Isaack and Jacob are said to be hetres of the same promise Heb. 11 9. God had from the foundation of the world made a most excellent promise in Christ containing a deliverance from all evill and an ingagement for the bestowing all good things upon them It containes a deliverance from all the evill which the guilt of sinne and dominion of Satan had brought upon them with an invest ture of them in all spirituall blessings in heavenly things in Christ Jesus hence Heb. 9. 15. The Holy Ghost calls it a promise of the eternall inheritance This in the first place are the adopted children of God heirs unto Look what ever is in the promise which God made at the beginning to fallen man and hath since solemnely renewed and confirmed by his Oath they are heires of it and are accepted in their claime for their inheritance in the Court of heaven 2. They are heirs of Righteousnesse Heb. 11. 7. Noah was an § 35 heir of the righteousnesse which is by faith which Peter calls a being heir of the grace of life 1 Pet. 3. 9. and James puts both these together Jam. 2. 6. heirs of the Kingdome which God hath promised that is of the kingdome of Grace and the righteousnesse thereof and in this respect it is that the Apostle tels us Eph. 1. 11. that we have obtained an