Spirit which is all that is of use for the bringing his many Sonnes to Glory It pleased the Father that in him all fullnesse should dwell Col. 1. 17. That he should be invested with a Fullnesse of that grace which is needfull for his People This himselfe calls the Power of giving Eternall Life to his Elect John 17. 2. Which power is not only his Abilitie to doe it but also his Right to doe it Hence this Delivering of all things unto him by his Father he lays as the bottome of his inviting sinners unto him for Refreshment All things are delivered unto me of my Father Math. 11. 37. Come unto me all that labour and are heavy laden and I will give you Rest v. 28. This being the Covenant of the Father with him and his promise unto him that upon the making his soule an Offering for sinne He should see his seed and the pleasure of the Lord should prosper in his hand Isa. 53. 10. and in the verses following the powring out of his soul vnto death and bearing the sinnes of many is laid as the bottome and procuring cause of these things 1. of Justification by his knowledge he shall justify many 2. Of Sanctification in destroying the workes of the Divell v. 11. 12. Thus comes our mercifull High Priest to be the great possessor of all Grace that he may give out to us according to his own pleasure quickning whom he will He hath it in him really as our Head in that he received not that spirit by measure Joh. 3. 34. which is the bond of Union between him and us 1 Cor. 6. 17. whereby holding him the Head we are filled with his fullnesse Ephes. 1. 22 23. Col. 2. 19. He hath it as a Common person intrusted with it on our behalfe Rom. 5. 14 15 16 17. The last Adam is made unto us a quickning spirit 1 Cor. 15. 45. He is also a Treasury of this Grace in a morall and law sense not only as it pleased the Father that all fullnesse should dwell in him Col. 1. 19. but also because in his mediation as hath been declared is founded the whole dispensation of Grace 2. Being thus actually vested with this power and priviledge and fullnesse He designes the spirit to take of this fullnesse and to give it unto us He shall take of mine and shew it unto you Joh. 16. 15. The Spirit takes of that Fullnesse that is in Christ and in the Name of the Lord Jesus bestows it actually on them for whose Sanctification He is sent Concerning the manner and Allmighty efficacy of the Spirit of Grace whereby this is done I meane this actuall Collation of Grace upon his peculiar ones more will be spoken afterwards 3. § 9 For Actuall Grace or that Influence of power whereby the Saints are enabled to performe particular Duties according to the mind of God there is not any need of further Enlargement about it What concernes our Communion with the Lord Christ therein holds proportion with what was spoken before There remaineth only one thing more to be observed concerning those things whereof mention hath been made and I proceed to the way whereby we carry on communion with the Lord Jesus in all these And that is that these things may be considered two ways 1. In respect of their First Collation or bestowing on the Soul 2. In respect of their Continuance and Increase as unto the Degrees of them In the First sence as to the reall Communicating of the Spirit of Grace unto the Soul so raising it from Death unto Life the Saints have no kind of Communion with Christ therein but only what consists in a passive Reception of that life-giving quickening Spirit and power They are but as the dead bones in the Prophet the wind blows on them and they live as Lazarus in the Grave Christ calls and they come forth the call being accompained with life and power This then is not that whereof particularly I speake But it is the second in respect of further Efficacy of the Spirit and Increase of Grace both Habituall and Actuall whereby we become more holy and to be more powerfull in walking with God have more fruite in Obedience and successe against Temptations And in this they hold Communion with the Lord Christ And wherein and how they do it shall now be declared 1. They continually eye the Lord Jesus as the Great Joseph § 10 that hath the disposall of all the Granarys of the Kingdom of Heaven committed unto him as one in whom it hath pleased the Father to gather All things unto an Head Ephes. 1. 10. that from him all things might be dispensed unto them All Treasures all fullnesse the Spirit not by measure are in him And this Fullnesse in this Joseph in reference to their condition they Eye in these Thee Particulars 1. In the preparation unto the dispensation mentioned in the Expiating Parging Purifying Efficacy of his Blood It was a Sacrifice not only of Attonement as offered but also of purification as powred out This the Apostle eminently sets forth Heb. 9. 13. 14. For if the blood of Bulls and Goats and the Ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot unto God purge your Consciences from dead works that you may serve the Living God This blood of his is that which answers all Typicall institutions for carnall purification and therefore hath a spiritually purifying cleansing sanctifying vertue in it selfe as offered and powred out Hence it is called a fountain for sinne and for uncleannesse Zech. 13. 1. that is for their washing and taking away A fountaine opened ready prepared vertuous efficacious in its selfe before any be put into it because poured out instituted appointed to that purpose The Saints see that in thēselves they are still exceedingly defiled and indeed to have a sight of the Defilements of sinne is a more spirituall discovery then to have only a sence of the guilt of sinne This follows every conviction is commensurate unto it that usually only such as reveale the Purity and Holinesse of God and all his ways Hereupon they cry with shame within themselves Uncleane Uncleane Uncleane in their Natures Uncleane in their Persons Uncleane in their Conversations All rolled in the blood of their defilements their Hearts being by nature a very sinke and their Lives a Dunghill They know also that no unclean thing shall enter into the Kingdome of God or have place in the new Jerusalem that God is of purer eys then to behold iniquity They cannot endure to look on themselves how shall they dare to appeare in his presence What Remedies shall they now use Though they wash themselves with Nitre and take them much sope yet their iniquity will continue marked Jerem. 2. 22. Wherewith then shall they come before the Lord For the removall of this
else is pretended is licentiousnesse So the Apostle argues Gal. 4. 6 7. he hath sent forth his spirit into their hearts crying Abba Father wherefore ye are no more Servants no more in bondage but have the liberty of Sons And this Liberty respects in the first place the family from whence the adopted person is translated it is his setting free from all the obligations of that family Now in this sense the liberty which the Saints have by Adoption § 12 is either from that which is reall or that which is pretended that which is reall respects a twofold issue of Law and Sinne. The morall unchangeable Law of God and Sin being in conjunction meeting with reference to any persons hath and hath had a twofold issue 1. An Oeconomicall institution of a new Law of Ordinances keeping in bondage those to whom it was given Col. 2. 14. 2. A Naturall if I may so call it pressing off those persons with its power and efficacy against sin whereof there are these parts 1. It s rigor and terror in commanding 2. It s Impossibility for accomplishment and so insufficiency for its primitively appointed end 3. The Issues of its transgression which are referred unto two heads 1. Curse 2. Death I shall speak very briefly of these because they are commonly handled and granted by all 2. That which is pretended is the power of any whatever § 13 over the conscience when once made free by Christ. First then Believers are freed from the instituted Law of Ordinances which upon the testimony of the Apostles was a yoke § 14 which neither we nor our Fathers in the faith could beare Acts 15. 10. Wherefore Christ blotted out this hand writing of Ordinances that was against them which was contrary to them and took it out of the way nayling it to his Crosse Col 2. 14. and thereupon the Apostle after a long dispute concerning the Liberty that we have from that Law concludes with this instruction Gal. 5. 1. stand fast in the Liberty wherewith Christ hath made us free 2. In reference to the Morall Law the first thing we have liberty from is its rigor and terror in commanding Heb. 12 § 15 18 19 20 21 22. We are not come to the Mount that might be touched and that burned with fire to the whirle-wind darknesse and tempest to the sound of the trumpet and the voice of words which they that heard besought that they might heare it no more But we are come to mount Sion c. As to that administration of the Law wherein it was given out with dread and terror and so exacted its obedience with rigor we are freed from it we are not called to that estate 2. It s Impossibility of accomplishment and so insufficiency § 16 for its primitive End by reason of sin Or we are freed from the Law as the instrument of Righteousnesse since by the impossibility of its fulfilling as to us it is become insufficient for any such purpose Rom. 8. 2 3. Gal. 3. 21 22 23. There being an impossibility of obtaining life by the Law we are exempted from it as to any such end and that by the righteousnesse of Christ Rom. 8. 3. 3. From the Issue of its transgression 1. § 17 Curse There is a solemne curse enwrapping the whole wrath of Cod annexed to the Law with reference to the transgression thereof and from this are we wholly at liberty Gal 3. 13. By being made a curse he hath delivered us from the curse 2. Death Heb 2. 14 15. and therewith from Satan Heb. 2. 15. Col. 1. 13. and Sin Rom. 6. 14. 1 Pet. 1. 18. with the World Gal. 1. 14. with all the attendances advantages and claime of them all Gal. 4 3 4 5. Col. 2. 20. without which we could not live one day That which is pretended and claimed by some wherein indeed § 18 and in truth we were never in bondage but are hereby eminently set free is the power of binding Conscience by any Lawes and constitutions not from God Col. 2. 20. 21 22. 2. There is a Liberty in the family of God as well as a liberty § 19 from the family of Satan Sons are free their obedience is a free obedience They have the spirit of the Lord and where he is there is Liberty 2 Cor. 3. 18. as a spirit of Adoption he is opposed to the spirit of bondage Rom 8. 15. Now this liberty of our fathers family which we have as Sons and children being adopted by Christ through the spirit is a spirituall largenesse of heart whereby the children of God do freely willingly genuinely without feare terror bondage and constraint go forth unto all holy obedience in Christ. I say this is our Liberty in our Fathers family what we have liberty from hath been already declared There be Gibeonites outwardly attending the family of God that doe the service of his house as the drudgery of their lives the principle they yeeld obedience upon is a spirit of bondage unto feare Rom. 8. 15. the Rule they doe it by is the Law in its dread and rigor exacting it of them to the utmost without mercy and mitigation the End they doe it for is to fly from the wrath to come to Pacify conscience and seek righteousnesse as it were by the workes of the Law Thus servilely painfully fruitlessely they seek to serve their own conviction all their daies The Saints by Adoption have a largenesse of heart in all holy obedience saith David I will walk at liberty for I seek thy precepts § 20 Psal. 119. 4 5. Esay 61. 1 Luke 4 18. Rom 8. 2 21. Gal. 4. 2. 5. 1 13. Iames 1. 25. Ioh. 8. 32 33 36. Rom. 6. 18. 1 Pet. 2. 16. Now this Amplitude or Son-like freedome of the spirit in obedience consists in sundry things 1. In the Principles of all spirituall service which are Life and Love The one respecting the matter of their obedience giveing them power the other respecting the manner of their obedience giving them Joy and sweetnesse in it It is from Life that gives them power as to the matter of obedience Rom. 8. 3. The Law of the spirit of Life in Christ Jesus sets them free from the law of sin and death it frees them it carries them out to all obedience freely So that they walk after the Spirit v. 1. that being the Principle of their workings G. 2. 20. Christ lives in me and the life which I now live in the flesh is by the faith of the Son of God the life which I now live in the fiesh that is the obedience which I yeeld unto God whilest I am in the flesh it is from a Principle of life Christ living in me There is then power for all living unto God from Christ in them the spirit of life from Christ carrying them out thereto The fruits of a dead root are but dead excrescencies living Acts are from a principle of life Hence you may see the
you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to take or to take hold of as our translators and so supply the word nature and referre the whole unto Christs Incarnation who therein tooke our nature on him and not the nature of Angels Or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to helpe he did not helpe nor succour fallen Angels but he did helpe and succour the seed of Abraham and so consider it as the fruite of Christs Incarnation it is all one as to our present businesse His preferring the seed of Abraham before Angells his valuing them above the other is plainely expressed And observe that he came to helpe the seed of Abraham that is Believers his esteem and valuation is of them only 2. For their sakes he was so made flesh as that there was an § 3 emptying an exinanition of himselfe and an eclipsing of his glory and a becoming poore for them 2 Cor. 8. 9. Ye know the Grace of our Lord Jesus Christ that being rich for us he became poore Being rich in Eternall Glory with his father John 17. 5. He became poore for Believers The same person that was rich was also poore That the riches here meant can be none but those of the Deity is evident by its opposition to the poverty which as man he undertooke This is also more fully expressed Phil. 2. 6 7. Who being in the forme of God counted it no robbery to be equall to God but he emptied himselfe taking the forme of a servant and being made in the fashion of a man and sound in forme as a man c. That the forme of God is here the Essence of the Deity sundry things inevitably evince As 1. That he was therein equall to God that is his Father Now § 4 nothing but God is equall to God not Christ as he is Mediator in his greatest Glory nothing but that which is infinite is equall to that which is infinite 2. The forme of God is opposed to the forme of a Servant and that forme of a Servant is called the fashion of a man v. 8. that fashion wherein he was found when he gave himselfe to death wherein as a man he powred out his blood and dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took the forme of a servant is expounded in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expression used to set out his Incarnation Rom. 8. 3. God sent him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in taking true flesh he was in the likenesse of sinfull flesh Now in thus doing it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he humbled emptied himselfe made himselfe of no reputation In the very taking of flesh there was a condescension a debasing of the person of the Son of God It could not be without it If God humbled himselfe to behold the things that are in Heaven Earth Psal. 113. 6. then certainely it was an inconceivable condescension and abasement not only to behold but take upon him into personall union our nature with himselfe And though nothing could possibly be taken off from the essentiall Glory of the Deity yet that Person appearing in the fashion of a man and forme of a servant the Glory of it as to the manifestation was eclipsed and he appeared quite another thing then what indeed he was and had been from Eternity Hence he prays that his Father would Glorify him with the glory he had with him before the world was Joh. 17. 3. as to the manifestation of it And so though the divine nature was not abased the person was 3. For their sakes he so humbled and emptyed himselfe in § 5 taking flesh as to become therein a servant in the eyes of the world of no esteem nor account and a true and reall servant unto the Father for their sakes he humbled himselfe and became obedient All that he did and suffered in his life comes under this consideration All which may be referred to these three heads 1. Fulfilling all righteousnesse 2. Enduring all manner of persecutions and hardships 3. Doing all manner of good to men He tooke on him for their sakes a life and course pointed to Heb. 5. 7 8. A life of prayers teares feares obedience suffering and all this with cherefullnesse and delight calling his employment his meate and drinke and still professing that the law of this obedience was in his heart that he was content to doe this will of God He that will sorely Revenge the least opposition that is or shall be made to him by others was content to undergoe any thing all things for believers 4. He stays not here but for the consummation of all that § 6 went before for their sakes he becomes obedient to death the death of the Crosse so he professeth to his Father Joh. 17. 19. For their sakes I sanctify my selfe I dedicate my selfe as an Offering as a Sacrifice to be killed slain This was his aime in all the former that he might dye He was borne l lived that he might dye He valued them above his life And if we might stay to consider a little what was in this death that he underwent for them we should perceive what a price indeed he put upon them The curse of the Law was in it the wrath of God was in it the losse of Gods presence was in it It was a fearefull cup that he tasted of drank of that they might never tast of it A man would not for tenne thousand worlds be willing to undergoe that which Christ underwent for us in that one thing of desertion from God were it attended with no more distresse but what a meer Creature might possibly emerge from under And what thoughts we should have of this himselfe tells us Joh. 15. 13. Greater love hath none then this that one lay down his life for his friends It is impossible there should be any greater demonstration or evidence of love then this what can any one doe more And yet he tells us in another place that it hath another aggravation and heightning Rom. 5. 8. God commendeth his love to us in that whilst we were yet sinners Christ dyed for us When he did this for us we were sinners and enemies whom he might justly have destroyed What can more be done to dye for us when we were sinners such a death in such a manner with such attendences of wrath and curse a death accompanied with the worst that God had ever threatned to sinners argues as high a valuation of us as the heart of Christ himselfe was capable of For one to part with his Glory his Riches his Ease his Life his Love from God to undergoe losse shame wrath curse death for another is an evidence of a deare valuation and that it was all on this account we are informed Heb. 12. 2. Certainely Christ had a deare esteem of them that rather than they should perish that they should not be his and be
made partakers of his Glory he would part with all he had for their sakes Ephes. 5. v. 25 26. There would be no end should I goe through all the instances of Christ's valuation of Believers in all their deliverances Afflictions in all conditions of sinning suffering what he hath done what he doth in his Intercession what he delivers them from what he procures for them all telling out this one thing they are the apple of his eye his Jewell his Diadem his Crowne 2. In comparison of others All the world is nothing to § 17 him in Comparison of them They are his Garden the rest of the world a Wildernesse Cant. 4. 12. A Garden inclosed is my Sister my Spouse a Spring shut up a Fountaine sealed They are his inheritance the rest his enemies of no regard with him So Isa. 43. 3 4. I am the Lord thy God the holy one of Israel thy Saviour I gave Aegypt for thy ransome Ethiopia and Seba for thee since thou wast precious in my sight thou hast been honourable and I have loved thee therefore will I give men for thee and people for thy life The reason of this dealing of Christ with his Church in parting with all others for them is because he loves her she is precious and honourable in his sight thence he puts this great esteem upon her Indeed he disposeth of all Nations and their interest according as is for the good of Believers Amos 9. 9. in all the siftings of the nations the eye of God is upon the house of Israell not a graine of them shall perish Looke to Heaven Angells are appointed to minister for them Heb. 1. 14. Look into the world the Nations in Generall are either blessed for their sakes or destroyed on their account preserved to try them or rejected for their cruelty towards them and will receive from Christ their finall doome according to their deportment towards these despised ones on this account are the pillars of the Earth borne up and patience is exercised towards the perishing world In a word there is not the meanest the weakest the poorest Believer on the earth but Christ prizeth him more then all the world besides were our hearts filled-much with thoughts hereof it would tend much to our consolation 2. To answer this Believers also value Jesus Christ they have an esteem of him above all the world and all things in the § 8 world You have been in part acquainted with this before in the account that was given of their delight in him and enquiry after him They say of him in their hearts continually as David Whom have I in Heaven but thee and whom in Earth that I desire besides thee Psal. 73. 25. Neither Heaven nor Earth will yeild them an object any way comparable to him that they can delight in 1. They value him above all other things and persons Mallem said one ruere cum Christo quam regnare cum Caesare Pulchra terra pulchrum coelum sed pulcherrimus dominus Jesus Christ and a dungeon Christ and a crosse is infinitely sweeter then a Crown a Scepter without him to their soules So was it with Moses Heb. 11. 26. He esteemed the reproach of Christ greater riches then the Treasures of Aegypt The reproach of Christ is the worst consequent that the wickednesse of the world or malice of Satan can bring upon the followers of him The treasures of Egypt were in those days the greatest in the world Moses despised the very best of the world for the worst of the Crosse of Christ. Indeed himselfe hath told believers that if they love any thing better then him Father or Mother they are not worthy of him A despising of all things for Christ is the very first lesson of the Gospell Give away all take up the crosse and follow me was the way whereby he try'd his Disciples of old and if there be not the same minde and heart in us we are none of his 2. They value him above their lives Act. 20. 24. My life § 10 is not deare that I may perfect my course with joy and the ministry I have received of the Lord Jesus Let life and all goe so that I may serve him and when all is done enjoy him and be made like to him It is known what is reported of Ignatius when he was lead to Martyrdome let what will said he come upon me only so I may obtaine Jesus Christ. Hence they of old rejoyced when whipped scourged put to shame for his sake Act. 5. 41. Heb. 11. all is welcome that comes from him or for him The lives they have to live the death thay have to dye is little is light upon the thoughts of him who is the stay of their lives and the end of their death Were it not for the refreshment which daily they receive by thoughts of him they could not live their lives would be a burden to them and the thoughts of enjoyment of him make them cry with Paul Oh that we were dissolved The storys of the Martyrs of old and of late the sufferers in giving witnesse to him under the Dragon and under the false Prophet the neglect of life in women and Children on his account contempt of torments whilst his name sweetned all have rendred this truth cleare to Men and Angells 3. They value him above all spirituall Excellencys and all other righteousnesse whatever Phil. 3. 7 8. Those things which were advantage to me I esteemed losse for Christ. Yea also I account all things to be losse for the excellency of the knowledge of Christ Jesus my Lord for whose sake I have lost all things and doe esteem them common that I may gaine Christ and be found in him having recounted the Excellency's which he had and the priviledges which he enjoyed in his Judaisme which were all of a spirituall nature and a participation wherein made the rest of his country men despise all the world and looke upon themselves as the only acceptable persons with God resting on them for righteousnesse the Apostle tells us what is his esteem of them in Comparison of the Lord Jesus they are losse and dung things that for his sake he had really suffred the losse of that is whereas he had for many yeares been a Zealot of the Law seeking after a righteousnesse as it were by the workes of it Rom. 9. 31. instantly serving God day and night to obtaine the promise Act. 26. 7. living in all good conscience from his youth Act. 22. all the while very zealous for God and his institutions now willingly casts away all these things lookes upon them as losse and dung and could not only be contented to be without them but as for that end for which he sought after them he abhored them all When men have been strongly convinced of their duty and have laboured many yeares to keep a good Conscience have prayd and heard and done good and
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
soule an Offering for sinne he shall prolong his dayes and the Pleasure of the Lord shall prosper in his hand He shall see of the Travaile of his soule and be satisfied by his knowledge shall my righteous Servant justifye many for he shall beare their Iniquityes Isa. chap. 53. v. 10 11. And with this fullnesse he hath also Authority for the Communication of it Iohn 5. 25 26. Math. 28. 18. 3. The Spirit doth it by the way of immediate Efficacy Rom. chap. 8. v. 11. But if the Spirit of him that raised up Jesus from the dead dwel in you he that raised up Christ from the dead shall also quicken your mortall bodys by his spirit that dwelleth in you Here are all three comprized with their distinct concurrence unto our Quickning Here is the Fathers Authoritative Quickning he raised Christ from the dead and he shall Quicken you and the Son 's Mediatory Quickning for it is done in the death of Christ and the Spirits immediate Efficacy he shall doe it by the Spirit that dwelleth in you He that desires to see this whole matter farther explayned may consult what I have elsewhere written on this subject And thus is the distinct Communion whereof we treat both proved and demonstrated CHAP. III. Of the Peculiar and distinct Communion which the Saints have with the Father Observations for the clearing of the whole premised Our peculiar Communion with the Father is in Love 1 Iohn 4. 7 8. 2 Cor. 13. 13. Iohn 16 26 27. Rom. 5. 5. John 3. 16. John 14. 23. Titus 3. 4. opened to this purpose What is required of Believers to hold communion with the Father in Love His Love received by Faith Returnes of Love to him Gods Love to us and ours to him wherein they agree Wherein they differ HAving proved that there is such a distinct Communion in § 1 respect of Father Son and Spirit as whereof we speake it remaines that it be farther cleared up by an Induction of Instances to manifest what and wherein the Saints peculiarly hold this Communion with the severall Persons respectively which also I shall doe after the premising some observations necessary to be previously considered as was promised for the clearing of what hath been spoken And they are these that follow 1. When I assigne any thing as peculiar wherein we distinctly § 2 hold Communion with any person I doe not exclude the other persons from Communion with the soule in the very same thing Only this I say principally immediately and by the way of eminency we have in such a thing or in such a way Communion with some one Person and therein with the others secundarily and by the way of consequence on that foundation For the Person as the Person of any one of them is not the prime object of divine worship but as it is identifyed with the nature or Essence of God Now the workes that outwardly are of God called Trinitatis ad extra which are commonly said to be common and undivided are either wholly so and in all respects as all workes of Common Providence or else being common in respect of their Acts they are distinguished in respect of that principle or next and immediate rise in the manner of operation so Creation is appropriated to the Father Redemption to the Sonne in which sense we speake of these things 2. There is a concurence of the Actings and operations of § 3 the whole Deity in that dispensation wherein each person concurres to the worke of our Salvation unto every Act of our Communion with each singular person Look by what act soever we hold Communion with any Person there is an influence from every Person to the putting forth of that Act. As suppose it to be the act of Faith It is bestowed on us by the Father It is not of our selves it is the gift of God Eph. chap. 2. v. 8. It is the Father that revealeth the Gospell and Christ therein Math. chap. 11. v. 25. And it is purchased for us by the Son It is given unto you for Christs sake to believe on him Phil chap 1. v 29. In him are we blessed with Spirituall blessings Ephes chap. 1. v. 3. He bestows on us and increaseth Faith in us Luk. 17. 5. And it is wrought in us by the Spirit He administers that exceeding greatnesse of his power which he exerciseth towards them who believe according to the working of this mighty power which he wrought in God when he raised him up from the dead Ephes 1. 19. 20. Rom 8. 11. 3. When I assigne any particularthing wherein we hold Communion with any Person I doe not doe it exclusively unto other § 4 Mediums of communion but only by the way of inducing a speciall and eminent Instance for the proof and manifestation of the former Generall Assertion Otherwise there is no Grace or duty wherein we have not Communion with God in the way described In every thing wherein we are made partakers of the divine nature there is a communication and receiving between God and us So neare are we unto him in Christ. 4. By asserting this distinct Communion which merely respects that order in the dispensation of Grace which God is § 5 pleased to hold out in the Gospell I intend not in the least to shut up all Communion with God under these precincts his ways being exceeding broad containing a perfection whereof there is no end nor to prejudice that holy fellowship we have with the whole Deity in our walking before him in Covenant obedience which also God assisting I shall handle hereafter These few observations being premised I come now to declare § 6 what it is wherein peculiarly and eminently the Saints have Communion with the Father And this is LOVE Free undeserved and eternall Love This the Father peculiarly fixes upon the Saints this they are immediately to eye in him to receive of him and to make such Returnes thereof as he is delighted withall This is the great discovery of the Gospell For whereas the Father as the Fountaine of the Deity is not known any other way but as full of wrath anger and indignation against sinne nor can the Sons of men have any other thoughts of him Rom. 1. 18. Esa. 33. 15 16. Hab. 1. 13. Psal. 5. 4 5 6. Ephes. 2. 3. Here he is now revealed peculiarly as Love as full of it unto us the manifestation whereof is the peculiar worke of the Gospell Tit. 3. 4. § 7 1. 1 John chap. 4. v. 8. God is Love That the name of God is here taken personally and for the person of the Father not Essentially is evident from v. 9. where he is distinguished from his only begotten Son whom he sends into the world Now saith he the Father is Love that is not only of an infinitely gracious tender Compassionate and Loving nature according as he hath proclaimed himselfe Exod. chap. 34. v. 6 7. but also one that eminently and
contrary to all the Expectations of the naturall man so it is in love that we have this entercourse with him Nor doe I intend only that love which is as the life and forme of all morall obedience but a peculiar delight and acquiescing in the Father revealed effectually as love unto the soule That this Communion with the Father in Love may be made § 16 the more cleare and evident I shall shew two things 1. Wherein this love of God unto us and our love to Him doe agree as to some manner of Analogie and liknesse 2. Wherein they differ which will further discover the nature of each of them 1. They agree in two things 1. That they are each a love of Rest and Complacency 1. The love of God is so Zeph. chap. 3. v. 17. The Lord thy God in the middest of thee is mighty he will save he will rejoyce over thee with Joy he will REST in his love he will joy over thee with Singing Both these things are here assigned unto God in his Love REST and DELIGHT The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be silent because of his love To rest with contentment is expressed by being silent that is without repining without complaint This God doth upon the account of his own love so full so every way compleat absolute that it will not allow him to complaine of any thing in them whom he loves but is silent on the account thereof Or rest in his Love that is he will not remove it he will not seek farther for another Object It shall make its abode upon the soule where it is once fixed for ever And Complacency or Delight he rejoyceth with singing as one that is fully satifyed in that Object he hath fixed his Love on Here are two words used to expresse the delight and Joy that God hath in his Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first denotes the inward Affection of the mind joy of heart and to set out the intensenesse hereof it is said he shall doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in gladnesse or with Joy to have joy of heart in gladnesse is the highest expression of delight in Love the latter word denotes not the inward affection but the outward demonstration of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be formed of it It is to exult in outward demonstration of internall delight and joy Tripudiare to leape as men overcom with some joyfull surprisall And therefore God is said to doe this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a joyfull sound or singing to rejoyce with gladnesse of heart to exult with singing and praise argues the greatest delight and complacency ppossible When he would expresse the contrary of this Love he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was not well pleased 1 Cor. chap. 10. v. 5. he fixed not his Delight nor Rest on them And if any man draw backe the Lords soule hath no pleasure in him Heb. chap. 10. v. 38. Jerem. 22. 28. Hos. 8. 8. Mark 1. 10. He takes pleasure in those that abide with him He sings to his Church a Vineyard of red wine I the Lord doe keep it Isa. 27. 3. Psal. 147. 11. 149. 4. There is Rest and Complacency in his Love There is in the Hebrew but a metathesis of a letter between the word that signifies a love of will and desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to love and that which denotes a love of rest and acquiescency which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both are applyed to God He wills good to us that he may rest in that will Some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly to acquiesse in the thing loved And when God calls his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved Math. 3. 17. he addes as an exposition of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I rest well pleased 2. The Returne that the Saints make unto him to Compleat Communion with him herein holds some Analogie with his Love in this for it is a Love also of Rest and Delight Returne to thy REST O my soule says David Psal. 116. v. 7. He makes God his Rest that is he in whom his soule doth rest without seeking further for a more suitable and desireable Object Whom have I saith he in Heaven but thee and there is none upon earth that I desire besides thee Psal. 73. v. 25. Thus the soule gathers in it selfe from all its wandrings from all other beloved's to rest in God alone to satiate and content himselfe in Him choosing the Father for his present and Eternall Rest. And this also with Delight Thy loving kindnesse saith the Psalmist is better then life therefore will I praise thee Psal. 63. 3. Then life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before lives I will not deny but life in a single consideration sometimes is so expressed But alwayes emphatically so that the whole life with all the concernements of it which may render it considerable are thereby intended Austin on this place reading it Super vitas extends it to the severall courses of life that men ingage themselves in Life in the whole continuance of it with all its advantages whatever is at least intended Supposing himselfe in the jaws of death rolling into the Grave through innumerable troubles yet he found more sweetnesse in God then in a long life under its best and most noble considerations attended with all enjoyments that make it pleasant and Comfortable From both these is that of the Church in Hosea chap. 14. v. 3. Ashur shall not save us we will not ride upon Horses neither will we say any more to the worke of our Hands yee are our Gods for in thee the Fatherlesse find mercy They reject the most goodly appearances of Rest and Contentment to make up all in God on whom they cast themselves as otherwise helplesse Orphans 2. The mutuall Love of God and the Saints agree in § 18 this that the way of communicating the Issues and fruits of these Loves is only in Christ. The Father Communicates no Issue of his Love unto us but through Christ and we make no Returne of Love unto him but through Christ He is the Treasure wherein the Father disposeth all the Riches of his Grace taken from the bottomelesse Mine of his Eternall Love and he is the Priest into whose hand we put all the Offerings that we returne unto the Father Thence he is first and by way of eminency said to love the Sonne not only as his Eternall Son as he was the delight of his soule before the foundation of the World Prov. 8. 30. but also as our Mediator and the meanes of conveying his love to us Mat. 3. 17. John 3. 33. John 5. 21. John 10. 17. Iohn 15. 9. Iohn 17. 24. And we are said through him to believe in and to have accesse to God 1. The Father Loves us and
can take up the Soule with such thoughts of God he hath enough all that he doth desire This hath been his designe and way from the beginning The first blood that Murderer shed was by this meanes He leades our first Parents into hard thoughts of God hath God said so hath he threatned you with death he knows well enough it will be better with you with this Engine did he batter and overthrow all mankind in one and being mindfull of his ancient conquest he readily useth the same weapons wherewith then he so succesfully contended Now it is exceeding Grievous to the Spirit of God to be so slandered in the hearts of those whom he dearely loves How doth he expostulate this with Syon What iniquity g have you seen in me saith he have I been a Wildernesse unto you or a Land of darknesse Syon hath said the Lord hath forgotten me and my God hath forsaken me but can a mother c. The Lord takes nothing worse at the hands of his then such hard thoughts of him knowing full well what fruit this bitter Root is like to beare what Alienation of Heart what drawings back what unbeliefe and Tergiversations in our walking with him How unwilling is a Child to come into the presence of an angry Father Consider then this in the first place Receiving of the Father as he holds out Love to the soule gives him the Honour he aimes at and is exceeding acceptable unto him He often sets it out in an eminent manner that it may be so received He commendeth his Love unto us Rom 5. 8. Behold what manner of Love the Father hath bestowed on us Joh. ch 3. v. 1. Whence then is this folly men are afraid to have good thoughts of God They think it a boldnesse to Eye God as good gracious tender kind loving I speak of Saints but for the other side they can judge him hard austere severe almost implacable and fierce the very worst Affections of the very worst of men and most hated of him Rom. ch 1. v. 31. 2 Tim 3. 3. and think herein they doe well Is not this Soule-deceit from Sathan was it not his designe from the beginning to inject such thoughts of God Assure thy selfe then there is nothing more acceptable unto the Father then for us to keep up our hearts unto him as the eternall fountaine of all that rich Grace which flowes out to sinners in the blood of Jesus and 2. This will be exceeding effectuall to endeare thy soule unto God to cause thee to delight in him and to make thy abode with him Many Saints have no greater burthen in their Lives then that their Hearts do not come clearely and fully up constantly to delight and rejoyce in God that there is still an indisposednesse of Spirit unto close walking with him What is at the bottome of this distemper Is it not their unskilfulnesse in or neglect of this Duty even of holding Communion with the Father in Love So much as we see of the Love of God so much shall we delight in him and no more Every other discovery of God without this will but make the Soule fly from him But if the heart be once much taken up with this the Eminency of the Fathers Love it cannot chuse but be overpowred conquered and endeared unto him This if any thing will worke upon us to make our abode with him If the Love of a Father will not make a child delight in him what will put then this to the venture excercise your thoughts upon this very thing the Eternall Free and Fruitfull Love of the Father and see if your Hearts be not wrought upon to delight in him I dare boldly say believers will find it as thriving a course as ever they pitched on in their lives Sit downe a little at the Fountaine and you will quickly have a farther discovery of the sweetnesse of the streames You who have run from him will not be able after a while to keep at a distance for a moment Ob. But some may say Alasse how shall I hold communion with § 13 the Father in Love I know not at all whether be Loves me or no and shall I venture to cast my selfe upon it How if I should not be accepted should I not rather perish for my presumption then find sweetnesse in his Bosome God seems to me only as a consuming fire and everlasting burnings so that I dread to look up unto him Ans. I know not what may be understood by knowing of the Love of God though it be carried on by Spirituall sense and Experience yet it is received purely by believing Our knowing of it is our believing of it as revealed We have known and believed the Love that God hath to us God is Love 1 Joh. ch 4. v. 16. This is the Assurance which at the very Entrance of walking with God thou maist have of this Love He who is Truth hath said it and what-ever thy Heart saies or Sathan saies unlesse thou wilt take it up on this account thou doest thy endeavour to make him a lyar who hath spoken it 1 Joh. 5. 10. Ob. 2. I can believe that God is Love to others for he hath said he § 14 is Love but that he will be so to me I see no ground of perswasion there is no cause no Reason in the world why he should turne one thought of love or kindnesse towards me and therefore I dare not cast my selfe upon it to hold communion with him in his speciall love Ans. He hath spoken it as particularly to thee as to any one in the world And for cause of love he hath as much to fixe it on thee as on any of the Children of men that is none at all without himselfe So that I shall make speedy work with this objection Never any one from the foundation of the World who believed such Love in the Father and made returnes of Love to him againe was deceived neither shall ever any to the Worlds end be so in so doing Thou art then in this upon a most sure bottome If thou believest and receivest the Father as Love he will infallibly be so to thee though others may fall under his severity but Ob 3. I cannot find my heart making Returnes of Love unto God Could I find my Soule set upon him I could then believe his Soule delighted § 15 in me Answ. This is the most preposterous course that possibly thy thoughts can pitch upon a most ready way to rob God of his glory Herein is Love saith the Holy Ghost not that we loved God but that he loved us first 1 Joh. 4. 10 19. Now thou wouldest invert this Order and say herein is Love not that God loved me but that I love him first This is to take the Glory of God from him that whereas he loves us without a cause that is in our selves and we have all cause in the World to love him
Unctions and presse the Allegory in setting out the Excellencys of the Word in allusions to them But I only insist on generalls This is that which the holy Ghost here intends the Word of Christ is sweet Savoury precious unto Believers and they see him to be excellent desireable beautifull in the Precepts Promises Exhortations and the most bitter threats thereof The Spouse addes his hands are as gold Rings set with Beryll the word beryll in the originall is Tarshish which the Septuagint § 43 have retained not restraining it to any peculiar precious stone the onyx say some the Chrysolite say others any precious stone shining with a sea green colour for the word signifies the sea also Gold Rings set with precious glistering stones are both valuable and desireable for profit and ornament so are the hands of Christ that is all his works the Effects by the Cause All his workes are Glorious they are all fruits of Wisedome Love and Bounty and his belly is as bright Ivory over laid with Saphyres the smoothnesse and brightnesse of Ivory the preciousnesse and heavenly Colour of the Saphires are here called in to give some lustre to the excellency of Christ to these is his belly or rather his bowells which takes in the Heart also compared It is the inward bowells and not the outward bulke that is signified Now to shew that by Bowells in the Scripture ascribed either to God or man Affections are intended is needlesse The tender love unspeakable affections and kindnesse of Christ to his Church and people is thus set out What a beautifull sight is it to the eye to see pure pollished Ivory set up and down with heaps of precious Saphires how much more Glorious are the tender Affections Mercys and Compassion of the Lord Jesus unto Believers Vers. 15 The strength of his kingdome the faithfullnesse and § 44 stabillity of his Promises the height and Glory of his person in his Dominion the sweetnesse and excellency of Communion with him is set forth in these words His legs are Pillars of Marble set upon sockets of fine Gold his countenance is as Lebanon excellent as the Cedars his mouth is most sweet When the Spouse hath gon thus farre in the description of him she concludes all in this generall Assertion he is wholly § 35 desireable altogether to be desired or beloved As if she should have said I have thus reckoned up some of the perfections of the Creatures things of most value price usefullnesse Beauty Glory here belowe and Compared some of the Excellencys of my beloved unto them In this way of Allegory I can carry things no higher I find nothing better or more desireable to shaddow out and to present his lovelinesse and desireablenesse but alasse all this comes short of his perfections beauty and comlinesse he is all wholly to be desired to be beloved Lovely in his person in the glorious Alsufficiency of his Deity Gracious purity and holinesse of his Humanity Authority and Majesty Love and Power Lovely in his birth and Incarnation when he was rich for our sakes becomming poore taking part of flesh and blood because we partook of the same being made of a woman that for us he might be made under the Law ever for our sakes Lovely in the whole Course of his life and the more then Angellicall holinesse and obedience which in the depth of poverty and perfection he exercised therein doing good receiving evill blessing and being cursed reviled reproached all his dayes Lovely in his Death yea therein most lovely to sinners never more glorious and desireable then when he came broken dead from the Crosse then had he carryed all our sinnes into a land of forgetfullnesse then had he made peace and reconcilliation for us then had he procured life and immortallity for us Lovely in his whole employment in his great undertaking in his Life Death Resurrection Ascenion being a Mediatour between God and us to recover the glory of Gods Justice and to save our soules to bring us to an enjoyment of God who were set at such an infinite distance from him by sinne Lovely in the glory and majesty wherewith he is Crowned now he is set down at the right hand of Majesty on high where though he be terrible to his enemyes yet he is full of Mercy Love and Compassion towards his beloved ones Lovely in all those supplyes of Grace and Consolations in all the dispensations of his holy Spirit whereof his Saints are made partakers Lovely in all the tender Care Power and wisedome which he exercises in the protection safeguarding and delivery of his Church and people in the midst of all the oppositions and persecutions whereunto they are exposed Lovely in all his Ordinances and the whole of that spiritually glorious Worship which he hath appointed to his people whereby they draw nigh and have Communion with him his Father Lovely and glorious in the vengeance he taketh and will finally execute upon the stubborne enemyes of himselfe and his people Lovely in the pardon he hath purchased and doth dispence in the Reconciliation he hath established in the Grace he Communicates in the Consolations he doth administer in the peace and Joy he gives his Saints in his assured preservation of them unto Glory What shall I say there is noe end of his excellencys and desireablenesse he is altogether Lovely this is our Beloved and this is our Friend oh Daughters of Jerusalem DIGRESSION II. All Solid Wisedome laide up in Christ. True wisedome wherein it consists Knowledge of God in Christ only to be obtained What of God may be known by his workes Some propertyes of God not discovered but in Christ only Love Mercy others not fully but in him as Vindictive Justice Patience Wisedome Alsufficiency No Property of God Savingly known but in Christ. What is required to a Saving Knowledge of the Properties of God No true knowledge of our selves but in Christ. Knowledge of our selves wherein it consisteth Knowledge of Sinne how to be had in Christ. Also of Righteousnesse and of Judgement The wisedome of walking with God hid in Christ. What is required thereunto Other pretenders to the Title of wisedome examined and rejected Christ alone exalted A Second consideration of the Excellencys of Christ serving § 1 to endeare the hearts of them who stand with him in the Relation insisted on arises from that which in the mistaken Apprehension of it is the great darling of men and in its true notion the great ayme of the Saints which is wisedome and knowledge Let it be evinced that all true and solid knowledge is laid up in and is only to be attained from and by the Lord Jesus Christ and the hearts of men if they are but true to themselves and their most predominate principles must needs be engaged to him This is the great designe of all men taken off from professed slavery to the world and the pursuite of sensuall licentious courses that they may
that one drop the least of the blood of Christ was abundantly enough to redeeme all the World but they erre not knowing the desert of sinne nor the severity of the Justice of God If one drop lesse then was shed one pang lesse then was laid on would have done it those other dropps had not been shed nor those other pangs laid on God did not cruciate the dearly Beloved of his soule for nought But there is more then all this It pleased God to bruise him to put him to griefe to make his soule an offering for sinne and to powre out his life unto death He hid himselfe from him was farre from the voyce of his cry untill he cryed out my God my God why host thou forsaken me He made him sinne and a Curse for us executed on him the sentence of the Law brought him into an Agony wherein he sweat thick drops of blood was grievously troubled and his soule was heavy unto death he that was the power of God and the Wisdome of God went stooping under the burthen untill the whole frame of nature seemed astonished at it Now this as I said before that it discovered the Indignation of God against sinne so it clearly holds out the desert of it Would you then see the true demerit of sinne take the measure of it from the Mediation of Christ especially his Crosse It brought him who was the Son of God equall unto God God blessed for ever into the forme of a Servant who had not where to lay his head it pursued him all his life with afflictions and persecutions lastly brought him under the rod of God there bruised him and brake him slâ—w the Lord of Life Hence is deep humiliation for it upon the account of him whom we have pierced And this is the first spirituall view of sinne we have in Christ. 2. The Wisdome of understanding our impotency by reason of § 27 sinne is wrapped up in him By our impotency I understand two things 1. Our disability to make any Attonement with God for sinne 2. Our disability to answer his mind and will in all or any of the Obedience that he requireth by Reason of sinne For the First that alone is discovered in Christ. Many enquiries have the sonnes of men made after an Attonement many wayes have they entered into to accomplish it After this they enquire Mich 6. 6 7. will any manner of Sacrifices though appointed of God as burnt offerings and Calves of a year old though very costly thousands of rams and ten thousands Rivers of oyle though dreadfull and tremendous offering violence to nature as to give my Children to the fire will any of these things make an attonement David doth positively indeed determine this businesse Psal 49. 7 8. none of them of the best or richest of men can by any meanes redeeme his Brother nor give to God a ransome for him for the Redemption of their soules is precious and it ceaseth for ever It cannot be done no attonement can be made Yet men would still be doeing still attempting hence did they heap up Sacrifices some costly some bloody and inhumane The Jews to this day think that God was atton'd for sinne by the sacrifices of Bulls and Goats and the like and the Socinians acknowledge no Attonement but what consists in mens Repentance and new obedience In the crosse of Christ are the mouthes of all stopped as to this thing For 1. God hath there discovered that no Sacrifices for sinne though of his own appointment could ever make them perfect that offered them Heb. 10. 11. Those Sacrifices could never take away sinne those services could never make them perfect that performed them as to the Conscience Heb. 9. 9. as the Apostle proves Chap. 10. 1. and thence the Lord rejects all Sacrifices and offerings whatever as to any such end and purpose v. 6 7 8. Christ in their stead saying Lo I come and by him we are justified from all from which we could not be justified by the Law Act. 13 34. God I say in Christ hath condemned all Sacrifices as wholly insufficient in the least to make an attonement for sinne And how great a thing it was to instruct the Sons of man in this Wisdome the event hath manifested 2. He hath also written vanity on all other endeavours whatever that have been undertaken for that purpose Rom. 3. 24 25 26. by setting forth his only Sonne to be a propitiation he leaves no doubt upon the spirits of men that in themselves they could make no attonement For if Righteousnesse were by the Law then were Christ dead in vaine To what purpose should he be made a propitiation were not we our selves weake and without strength to any such purpose so the Apostle argues Rom. 6. 6. when we had no power then did he by death make an Attonement as v 8 9. This Wisdome then is also hid in Christ men may see by other helpes perhaps farr enough to fill them with dread and Astonishment as those in Isa. 33. 14. But such a sight and view of it as may lead a soule to any comfortable settlement about it that only is discovered in this treasury of heaven the Lord Jesus 2. Our disability to answer the mind and will of God in all or any of the Obedience that he requireth is in him only to be discovered This indeed is a thing that many will not be acquainted with to this day To teach a man that he cannot doe what he ought to do for which he condemnes himself if he doe it not is no easy taske Man rises up with all his power to plead against a conviction of impotency Not to mention the proud conceits and expressions of the Philosophers how many that would be called Christians do yet creep by severall degrees in the perswasion of a power of fulfilling the Law and from whence indeed should men have this knowledge that we have not Nature will not teach it that is proud and conceited and it is one part of its pride weaknesse and corruption not to know it at all The Law will not teach it for though that will shew us what we have done amisse yet it will not discover to us that we could not doe better yea by requiring exact obedience of us it takes for granted that such power is in us for that purpose it takes no notice that we have lost it nor doth it concerne it so to doe This then also lyes hid in the Lord Jesus Rom. 8. 2 3 4. The Law of the spirit of Life in Christ Jesus hath made me free from the Law of sinne and death For what the Law could not doe in that it was weak through the flesh God sending his own Sonne in the likenesse of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in us The Law can bring forth no
Righteousnesse no obedience it is weake to any such purpose by reason of the flesh that corruption that is come on us these two things are done in Christ and by him First sinne is condemned as to its guilt and we set free from that the Righteousnesse of the Law by his Obedience is fulfilled in us who could never do it our selves and Secondly that Obedience which is required of us his Spirit works it in us so that that perfection of Obedience which we have in him is imputed to us and the sincerity that we have in Obedience is from his Spirit bestowed on us And this is the most excellent Glasse wherein we see our impotency for what need we his perfect obedience to be made ours but that we have not cannot attaine any what need we his Spirit of life to quicken us but that we are dead in trespasses and in sinnes 3. The Death of sinne sinne dying in us now in some § 29 measure whilst we are alive This is a third Concernment of sinne which it is our wisedome to be acquainted with and it is hid only in Christ. There is a two fold dying of sinne 1. As to the exercise of it in our mortall members 2. As to the root principle and power of it in our soules The first indeed may be learned in part out of Christ. Christlesse men may have sinne dying in them as to the outward exercise of it Mens bodys may be disabled for the service of their lusts or the practice of them may not consist with their interest Sinne is never more alive then when it is thus dying But there is a dying of it as to the root the principle of it the dayly decaying of the strength power and life of it and this is to be had alone in Christ. Sinne is a thing that of it selfe is not apt to dye or to decay but to get ground and strength and life in the subject wherein it is to eternity prevent all its actuall eruptions yet its Originall enmity against God will still grow In Believers it is still dying and decaying untill it be utterly abolished The opening of this treasury you have Rom. 6. 3 4 5 6 7. c Know you not that as many of us as were baptized in Iesus Christ were baptized into his death therefore we are buried with him by baptisme into death that like as Christ was raised from the dead by the Glory of the Father even so we also should walke in newnesse of life for if we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection knowing this that our old man is crucified with him that the body of sinne might be destroyed that hence forth we should not serve sin This is the designe of the Apostle in the beginning of that Chap. not only to manifest whence is the principle rise of our Mortification the death of sin even from the death blood of Christ but also the manner of sins continuance dying in us from the manner of Christs dying for sin he was crucifyed for us thereby sin was crucifyed in us he dyed for us and the body of sin is destroyed that we should not serve sin that as he was raised from the dead that death should not have dominion over him so also are we raised from sinne that it should not have dominion over us This wisedome is hid in Christ only Moses at his dying day had all his strength and vigour so have sinne and the Law to all out of Jesus at their dying day sinne is no way decayed Now next to the receiving of the Righteousnesse prepared for us to know this is the cheifest part of our wisdome to be truely acquainted with the principle of the dying of sinne to feele vertue and power flowing from the Crosse of Christ to that purpose to find sinne crucifyed in us as Christ was crucifyed for us this is wisedome indeed that is in him alone 4. There is a glorious end whereunto sinne is appointed and ordained and discovered in Christ that others are unacquainted § 30 withall Sinne in its own nature tends meerly to the dishonour of God the debasement of his Majesty and the ruine of the creature in whom it is Hell it selfe is but the filling of wretched creatures with the fruite of their own devises The Comminations and threats of God in the Law doe manifest one other end of it even the Demonstration of the Vindictive Justice of God in measuring out unto it a meet recompense of reward But here the Law stays and with it all other light and discovers no other use or end of it at all In the Lord Jesus there is the manifestation of an other and more glorious end towit the praise of Gods Glorious Grace in the pardon and forgivenesse of it God having taken order in Christ that that thing which tended meerly to his dishonour should be managed to his Infinite Glory and that which of all things he desireth to Exalt even that he may be known and believed to be a God Pardoning Iniquity Transgression and Sinne. To returne then to this part of our Demonstration In the Knowledge of our selves in reference to our eternall condition doth much of our wesedome consist There is not any thing wherein in this depraved condition of nature we are more concerned then sinne without a knowledge of that we know not our selves Fooles make a mocke of sinne A true saving knowledge of sinne is to be had only in the Lord Christ in him may we see the desert of our iniquities and their pollution which could not be borne or expiated but by his blood neither is there any wholsome view of these but in Christ in him and his Crosse is discovered our universall impotency either of attoning Gods Justice or living up to his will the death of sinne is procured by and discovered in the death of Christ as also the manifestation of the riches of Gods Grace in the pardoning thereof a reall and experimentall acquaintance as to our selves with all which is our wisedome and it is that which is of more value then all the Wisedome of the World 2. Righteousnesse is a second thing whereof the Spirit of Christ convinces the World and the maine thing that it is our wisedome to be acquainted withall This all men are perswaded of that God is a most Righteous God That is a naturall notion of God which Abraham insisted on Gen 18. 35. Shall not the Iudge of all the world do right They know that this is the Judgement of God that they who commit such things are worthy of death Rom. 1. 32. that it is a Righteous thing with him to recompense tribulation unto offendors 2. Thess. 1. 6. he is a God of purer eyes then to behold iniquity Hab. 1. 13. and therefore the ungodly cannot stand in Judgment Psal. 1. 5. Hence the great
inquiry of every one who lies in any measure under the power of it convinced of Immortality and the Judgement to come is concerning the Righteousnesse wherewith to appeare in the presence of this Righteous God This more or lesse they are solicirous about all their days and so as the Apostle speakes Heb. 2. 15. through the feare of death they are subject to bondage all their life They are perplexed with feares about the Issue of their Righteousnesse least it should end in death and destruction Unto men set upon this Inquiry that which first and naturally presents it selfe for their direction and assistance assuredly promising them a Righteousnesse that will abide the triall of God provided they will follow its direction is the Law The Law hath many faire pleas to prevaile with a Soule to close with it for a Righteousnesse before God It was given out from God himselfe for that end and purpose it contains the whole obedience that God requireth of any of the sonnes of men it hath the promise of life annexed to it doe this and live the doers of the Law are justified and if thou wilt enter into life keep the Commandements yea it is most certaine that it must be wholly fullfilled if we ever think to stand with boldnesse before God This being some part of the plea of the Law there is no man that seeks after Righteousnesse but doth one time or another attend to it and attempt its direction many do it every day who yet will not own that so they doe This then they set themselves about labouring to correct their lives amend their ways performe the dutys required and so follow after a Righteousnesse according to the prescript of the Law And in this course doe many men continue long with much perplexity sometimes hopeing oftener fearing sometimes ready to give quite over sometimes vowing to continue their Consciences being no way satisfyed nor Rightiousnesse in any measure attained all their days After they have wearied themselves perhaps for a long season in the largenesse of their ways they come at length with feare trembling and disappointment to that conclusion of the Apostle by the workes of the Law no flesh is Justifyed and with dread Cry that if God marke what is done a misse there is no standing before him That they have this Issue the Apostle witnesseth Rom. 9. 31 32. Israel who followed after the Law of Righteousnesse attained not to the Law of Righteousnesse wherefore because they sought it not by faith but as it were by the workes of the Law it was not solely for want of indeavour in themselves that they were disappointed for they earnestly followed after the Law of Righteousnesse but from the nature of the thing it self it would not beare it Righteousnesse was not to be obtained that way for saith the Apostle if they which are of the Law be heires faith is made void and the Promise made of none effect because the. Law worketh wrath Rom. 4. 14 15. The Law it selfe is now such as that it cannot give life Gal. 3. 21. If there had been a Law given which would have given life verily Righteousnesse should have been by the Law and he gives the reason in the next verse why it could not give life because the Scripture concludes all under sinne that is it is very true and the Scripture affirmes it that all men are sinners and the Law speaks not one word to sinners but death and destruction therefore the Apostle tells us plainly that God himselfe found fault with this way of attaining Righteousnesse Heb. 8. 7 8. He complaines of it that is he declares it insufficient for that End and Purpose Now there are two considerations that discover unto men the vanity and hopelesnesse of seeking Righteousnesse in this path § 32 1. That they have already sinned for all have sinned and come short of the Glory of God Rom 3. 23. this they are sufficiently sensible of that allthough they could for the time to come fullfill the whole Law yet there is a score a reckoning upon them already that they know not how to Answer for Do they consult their guide the Law it selfe how they may be eased of the account that is past it hath not one word of Direction or Consolation but bids them prepare to dye the sentence is gone forth and there is no escaping 2. That if all former debts should be blotted out yet they are no way able for the future to fulfill the Law they can as well move the earth with a finger as answer the perfection thereof and therefore as I said on this twofold account they conclude that this labour is lost by the workes of the Law shall no flesh be justified Wherefore Secondly being thus disappointed by the severity § 33 and inexorablenesse of the Law men generally betake themselves to some other way that may satisfy them as to those considerations which took them off from their former hopes and this for the most part is by fixing themselves upon some wayes of Attonement to satisfy God and helping out the rest with hopes of Mercy Not to insist on the ways of Attonement and expiation which the Gentiles had pitched on nor on the many wayes and inventions by works satisfactory of their own supererogations of others indulgences and Purgatory in the close that the Papists have found out for this End and purpose it is I say proper to all convinced persons as above to seek for a Righteousnesse partly by an endeavour to satisfy for what is past and partly by hoping after Generall Mercy This the Apostle calls a seeking for it as it were by the works of the Law Rom. 9. 32. not directly but as it were by the works of the Law making up one thing with another And he tells us what Issue they have in this businesse Chap. 10. 3. Being ignorant of the Righteousnesse of God and seeking to establish their own Righteousnesse they were not subject to the Righteousnesse of God They were by it Enemies to the Righteousnesse of God The ground of this going about to establish their own Righteousnesse was that they were ignorant of the righteousnesse of God had they known the Righteousnesse of God and what exact conformity to his will he requireth they had never undertaken such a fruitlesse businesse as to have compassed it as it were by the works of the Law yet this many will stick on a long time Something they doe something they hope for some old faults they will buy of with new obedience And this pacifies their Consciences for a season but when the Spirit comes to convince them of Righteousnesse neither will this hold wherefore 3. The matter comes at length to this Issue they look upon themselves under this twofold qualification as 1. Sinners obnoxious to the Law of God and the curse thereof so that unlesse that be satisfied that nothing from thence shall ever be laied to their
charge it is altogether in vaine once to seek after an appearance in the presence of God 2. As Creatures made to a supernaturall and Eternall End and therefore bound to Answer the whole mind and will of God in the Obedience required at their hands Now it being before discovered to them that both these are beyond the compasse of their own endeavours and the Assistance which they have formerly rested on if their Eternall condition be of any concernment to them their Wisdome is to find out a Righteousnesse that may Answer both these to the utmost Now both these are to be had only in the Lord Christ who is our Righteousnesse This Wisdome and all the Treasures of it are hid in him 1. He Expiates former iniquities he satisfies for sinne and procures Remission of it 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 bloud to declare his Righteousnesse for the remission of sins that are past through the forbearance of God All we like sheep c. Isa. 53. 5 6. In his bloud we have Redemption the forgivenesse of sinnes Ephes. 1. 7. God spared not him but gave him c. Rom. 8. 32. This even this alone is our Righteousnesse as to that first part of it which consists in the removall of the whole guilt of sinne whereby we are come short of the glory of God On this Account it is that we are assured that none shall ever lay any thing to our charge or condemne us Rom. 8. 31 34. there being no condemnation to them that are in Christ Jesus v. 1. we are purged by the Sacrifice of Christ so as to have no more Conscience of sinne Heb. 10. 2. that is troubles in Conscience about it This Wisdome is hid only in the Lord Jesus in him alone is there an Attonement discovered and give me the Wisdome which shall cut all scores concerning sinne and let the world take what remaines But 2. There is yet something more required it is not enough that we are not guilty We must also be Actually Righteous not only all sinne is to be answered for but all Righteousnesse is to be fulfilled by taking away the guilt of sinne we are as persons innocent but somthing more is required to make us to be considered as persons obedient I know nothing to teach me that an innocent person shall goe to heaven be rewarded if he be no more but so Adam was innocent at his first Creation but he was to doe this to keep the Commandements before he entred into life he had no Title to Life by Innocency This then moreover is required that the whole Law be fulfilled and all the Obedience performed that God requires at our hands This is the Soules second inquiry and it finds a resolution only in the Lord Christ for if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his Life Rom. 5. 10. his Death reconciled us then are we saved by his life The Actuall Obedience which he yeelded to the whole Law of God is that Righteousnesse whereby we are saved If so be we are found in him not having on our own Righteousnesse which is of the Law but the Righteousnesse which is of God by Faith Phil 3. 9. This I shall have occasion to handle more at large hereafter To returne then It is not I suppose any difficult taske to perswade men convinced of Immortality and judgement to come that the maine of their Wisdome lyes in this even to find out such a Righteousnes as will accompany them for ever and abide the severe triall of God himself Now all the Wisdome of the world is but folly as to the discovery of this thing The utmost that mans Wisdome can doe is but to find out most wretched burthensome and vexatious wayes of perishing eternally All the treasures of this Wisdome are hid in Christ He of God is made unto us Wisdome and Righteousnes 1 Cor. 1. 30. 3. Come we to the last thing which I shall but touch upon § 34 and that is Judgement The true Wisdome of this also is hid in the Lord Christ I mean in particular that Judgement that is for to come so at present I take the word in that place Of what concernment this is to us to know I shall not speake It is that whose influence upon the sonnes of men is the principle of their discriminating themselves from the beasts that perish Neither shall I insist on the obscure intimations of it which are given by the present proceedings of Providence in governing the World nor that greater light of it which shines in the threats and promises of the Law The Wisdome of it is in two regards hid in the Lord Jesus 1 as to the Truth of it 2. as to the Manner of it 1. For the Truth of it and so in and by him it is confirmed and that two wayes 1. by his Death 2. by his Resurrection 1. By his Death God in the death of Christ punishing and condemning sinne in the flesh of his own Sonne in the fight of Men Angells and Divells hath given an abundant Assurance of a Righteous and universall Judgement to come wherefore or upon what account imaginable could he be induced to lay such load on him but that he will certainly reckon one day with the Sons of Men for all their works wayes and walkings before him The death of Christ is a most solemne Exemplar of the last judgement Those who owne him to be the Son of God will not deny a judgement to come 2. By his Resurrection Act. 17. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath given faith and assurance of this thing to all by raising Christ from the dead having appointed him to be the judge of all in whom and by whom he will judge the World in Righteousnesse And then Lastly for the manner of it that it shall be by him who hath loved us and given himselfe for us who is himselfe the Righteousnesse that he requires at our hands and on the other side by him who hath been in his person grace ways worship Servants reviled despised contemned by the men of the World which holds out unspeakable consolation on the one hand and terrour on the other so that the Wisdome of this also is hid in Christ. And this is the Second part of our First Demonstration Thus the knowledge of our selves in reference to our supernaturall end is no small portion of our Wisdome The things of the greatest concernment hereunto are Sinne Righteousnesse and Iudgement the Wisdome of all which is alone hid in the Lord Jesus which was to be proved 3. The 3 d part of of our Wisdome is to walk with God now that one may walke with another Five things are required § 35 1. Agreement 2. Acquaintance 3. Strength
the advancement of his own Glory None can ayme at this end but only in the Lord Jesus The summe of all is that the whole Wisdome of our Walking with God is hid in Christ and from him only to be obtained as hath been manifest by an enumeration of particulars And so have I brought my first Demonstration of what I § 41 intended unto a close and manifested that all true wisdome and knowledge is laid up in and laid out by the Lord Jesus and this by an Induction of the chiefe particular heads of those things wherein confessedly our Wisdome doth consist I have but one more to adde and therein I shall be briefe Secondly then I say this Truth will be further manifested by the consideration of the insufficiency and vanity of any thing else that may lay claime or pretend to a title to Wisdome There be two things in the World that doe passe under this account The one is Learning or Literature 1. Skill and knowledge of Arts Sciences Tongues with the knowledge of the things that are past 2. Prudence and skill for the mannagement of our selves in reference to others in civill affaires for publique good which is much the fairest flower within the border of Natures garden Now concerning both these I shall briefly evince 1. That they are utterly insufficient for the compassing and obtaining of those particular Ends whereunto they are designed 2. That both of them in conjunction with their utmost improvement cannot reach the true generall end of Wisdome both which considerations will set the crowne in the issue upon the head of Jesus Christ. Begin we with the First of these and that as to the First particular § 22 Learning it selfe if it were all in one man is not able to compasse the particular end whereto it is designed which writes vanity and vexation upon the forehead thereof The particular end of Literature though not observed by many mens eyes being fixed on false ends which compells them in their progresse aberrare a scopo is none other but to remove some part of that curse which is come upon us by sinne Learning is the product of the Soules strugling with the curse for sin Adam at his first Creation was compleatly furnished with all that knowledge excepting only things not then in being neither in themselves nor any naturall causes as that which we now call tongues and those things that are the Subject of story as farr as it lyes in a needfull tendency to the utmost end of man which we now presse after There was no streitnesse much lesse darknesse upon his understanding that should make him sweat for a way to improve make out those generall conception of things which he had For his knowledge of Nature it is manifest from his imposition of suitable names to all the Creatures the particular Reasons of the most of which to us are lost wherein from the Approbation given of his nomination of things in the Scripture and the significancy of what yet remaines evident it is most apparent it was done upon a cleare acquaintance with their natures Hence Plato could observe that he was most wise that first imposed names on things yea had more than humane wisedome Were the wisest man living yea a Generall collection of all the Wise men in the world to make an Experiment of their skill and learning in giving names to all living creatures suitable to their natures and expressive of their qualitys they would quickly perceive the losse they have incurred Adam was made perfect for the whole end of ruling the Creatures and living to God for which he was made which without the knowledge of the nature of the one and the will of the other he could not be All this being lost by sinne a multiplication of tongues also being brought in as a curse for an after Rebellion the whole design of Learning is but to disintangle the soule from this Issue of sinne Ignorance darknesse and blindnesse is come upon the understanding acquaintance with the workes of God Spirituall and naturall is lost strangnesse of communication is given by multiplication of tongues Tumultuating of Passions and Affections with innumerable darkning prejudices are also come upon us To remove and take this away to disintangle the minde in its reasonings to recover an Acquaintance with the workes of God to subduct the soule from under the Effects of the Curse of division of tongues is the aime and tendance of Literature This is the aliquid quo tendit And he that hath any other aime in it passim sequitur corvum testaque lutoque Now not to insist upon that vanity and vexation of Spirit with the innumerable evills where with this enterprize is attended this is that I only say it is in it selfe no way sufficient for the attainment of its end which writes vanity upon its forehead with characters not to be obliterated To this purpose I desire to observe these two things 1. That the knowledge aymed at to be recovered was given unto man in order to his walking with God unto that supernaturall § 43 end whereunto he was appointed For after he was furnished with all his Endowments the Law of life and death was given to him that he might know wherefore he received them Therefore knowledge in him was spiritualized and sanctified even that knowledge which he had by nature in respect of its principle and end was spirituall 2. That the losse of it is part of that curse which was inflicted on us for sinne What ever we come short in of the state of the first man in innocency whether in losse of good or addition of evill it is all of the curse for sinne Besides that blindnesse ignorance darknesse deadnesse which is every where ascribed to us in the state of nature doth fully comprize that also whereof we speake On these two considerations it is most apparent that Learning can no way of it selfe attaine the end it aymeth at For § 44 1. That Light which by it is discovered which the Lord knows is very little weake obscure imperfect uncertaine conjecturall for a great part only enabling men to quarrell with and oppose one another to the reproach of Reason yet I say that which is attain'd by it is not in the least measure by it spiritualized or brought into that order of living to God and with God wherein at first it lay This is wholy beyond its reach As to this end the Apostle assures us that the utmost Issue that men come to is darkenesse and folly Rom. 1. 21 22 Who knows not the profound enquiries the subtile disputations the accute Reasonings the admirable discoverys of Socrates Plato and Aristotle and others What as to the purpose in hand did they attaine by all their studdys and endeavours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Apostle they became fooles He that by Generall consent beares the Crown of Reputation for wisedome from them all with whom to have
denyed themselves and been zealous for God and laboured with all their might to please him and so at length to come to enjoy him they had rather part with all the world life and all then with this they have wrought You know how unwilling we are to part with any thing we have laboured and beaten our heads about How much more when the things are so excellent as our duty to God blamelesnesse of conversation hope of Heaven the like which we have beaten our hearts about But now when once Christ appeares to the Soule when he is known in his Excellency all these things as without him have their paint washed of their beauty fades their desireablenesse vanisheth and the soule is not only contented to part with them all but puts them away as a defiled thing and crys in the Lord Jesus only is my Righteousnesse and Glory Prov. 3. 13 14 15. among innumerable Testimonies may be admitted to give witnesse hereunto Happy is the man that findeth wisedome and the man that getteth understanding For the merchandize of it is better then the Merchandize of silver and the gaine thereof then fine Gold she is more pretious then rubyes and all the things that thou canst desire are not to be compared to her It is of Jesus Christ the wisedome of God the Eternall wisedome of the Father that the Holy Ghost speakes as is evident from the description which is given hereof chap. 8 He and his ways are better then silver and gold rubies and all desireable things As in the Gospell he likens himselfe to the pearle in the field which when the Merchant man finds he sells all that he hath to purchase All goes for Christ all righteousnes without him all ways of Religion all goes for that one pearle The Glory of his Deity the Excellency of his person his all-conquering desireablenesse ineffable Love wonderfull undertaking unspeakable Condescensions effectuall Mediation compleat Righteousnesse lye in their eys ravish their hearts fill their Affections and possesse their soules And this is the second mutuall conjugall affection between Christ and Believers all which on the part of Christ may be referred unto two heads 1. All that he parted withall all that he did all that he § 11 suffer'd all that he doth as Mediator he parted withall did suffered doth on the account of his Love to and esteem of Believers He parted with the greatest Glory he underwent the greatest misery he doth the greatest workes that ever were because he loves his spouse because he values Believers What can more what can farther be spoken how little is the depth of that which is spoken fathomed how unable are we to looke into the misterious recesses of it He so loves so values his Saints as that having from Eternity undertaken to bring them to God he rejoyces his soule in the thoughts of it and pursues his designe through Heaven and Hell life and death by suffering and doing in misery and with power and ceaseth not untill he bring it to perfection For 2. He doth so value them as that he will not loose any § 12 of them to Eternity though all the world should combine to take them out of his hand When in the days of his flesh he foresaw what Opposition what Danger what Rocks they should meet with all he cryed out Holy Father keep them Joh. 17. 11. let not one of them be lost and tels us plainely Joh. 10. 28. that no man shall take his sheep out of his hand And because he was then in the forme of a servant it might be supposed that he might not be able to hold them he tels them true as to his present condition of carrying on the work of mediation his Father was greater then he therefore to him he committed them none should take them out of his Fathers hands Joh. 10. 29. whereas the World afflictions persecutions which are without may be conquered yet no security given but that sin from within by the assistance of Satan may prevaile against them to their ruine as he hath provided against Sathan in his promise that the gates of hell shall not prevaile against them so he hath taken care that sinne it self shall not destroy them Herein indeed is the depth of his Love to be contemplated that whereas his holy soule hate every sin it is a burden an Abomination a new wound to him and his poor spouse is sinfull Believers are full of sinnes failings and infirmities he hides all covers all beares with all rather then he will loose them by his power preserving them from such sinnes as a Remedy is not provided for in the Covenant of Grace Oh the world of sinfull follys that our deare Lord Jesus beares withall on this account are not our own soules astonished with the thoughts of it Infinite patience Infinite forbearance Infinite love Infinite Grace Infinite Mercy are all set on worke for this end to answer this his Valuation of us 2. On our part it may also be referred to two heads 1. That upon the discovery of him to our soules they rejoyce to part with all things wherein they have delighted or reposed their confidence for him and his sake that they may enjoy him Sin and lust pleasure and profit Righteousnesse and duty in their severall conditions all shall goe so they may have Christ. 2. That they are willing to part with all things rather then with Him when they doe enjoy him To think of parting with Peace Health Liberty Relations Wives Children it is offensive heavy and grievous to the best of the Saints But their soules cannot beare the thoughts of parting with Jesus Christ. Such a thought is cruell as the grave The worst thoughts that in any feare in desertions that they have of Hell is that they shall not enjoy Jesus Christ. So they may enjoy him here hereafter be like him be ever with him stand in his presence they can part with all things freely cheerefully be they never soe beautifull in reference to this life or that which is to come 3. The third conjugall Affection on the part of Christ is pitty § 14 and compassion As a man nourisheth and cherisheth his own flesh so doth the Lord his Church Ephes. 5. 29. Christ hath a fellow feeling with his Saints in all their troubles as a man hath with his own flesh This Act of the conjugall love of Christ relates to the many trialls and pressures of Afflictions that his Saints meet withall here below He doth not deale with Believers as the Samaritans with the Jewes that fawned on them in their prosperity but despised them in their trouble He is a a tender Father who though perhaps he love all his children alike yet he will take most paines with and give most of his presence unto one that is sick and weake though therein and thereby he may be made most
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
Jesus Christ as he was or is in his being Mediator to the whole will of God and his compleat actuall fullfilling of the whole of every Law of God or doing of all that God in them required He might have been perfectly holy by obedience to the Law of Creation the Morall Law as the Angells were neither could any more as a man walking with God be required of him But he submitted himselfe also to every Law or Ordinance that was introduced upon the occasion of sinne which on his own account He could not be subject to it becomming him to fullfill ALL RIGHTEOUSNESSE Math. 3. 15. as he spake in reference to a newly instituted Ceremony That Obedience is properly ascribed unto Jesus Christ as § 6 Mediatour the Scripture is witnesse both as to name and thing Heb. 5. 8. Though he were a Son yet learned he obedience c. yea he was obedient in his sufferings and it was that which gave life to his death Phil. 2. 8. He was obedient to death for therein He did make his soule an offering for sinne Isa. 53. 10. or His soule made an offering for sinne as it is interpreted v. 12. He powred out his soule to death or his soule poured out its selfe unto death And He not only Sanctifyed himselfe to be an offering Joh. 17. 9. But he also offered up himselfe Heb. 9. 14. an offering of a sweet savour to God Ephes. 5. 2. Hence as to the whole of his worke He is called the Father's Servant Isa. 42. 1. and v. 19. And He professes of himselfe that he came into the world to doe the will of God the will of him that sent him for which he manifests his great readinesse Heb. 10. 7. all which evince his obedience But I suppose I need not insist on the proofe of this that Christ in the worke of mediation and as Mediatour was obedient and did what He did willingly and cheerfully in obedience to God Now this obedience of Christ may be considered two ways § 4 1. As to the Habituall root and fountaine of it 2. As to the Actuall parts or duties of it 1. The Habituall Righteousnesse of Christ as Mediator in his humane nature was the absolute compleat exact conformity of the Soule of Christ to the will minde or Law of God or his perfect habitually inherent Righteousnesse This he had necessarily from the Grace of Union from whence it is that that which was borne of the Uirgin was an Holy thing Luk. 1. 35. It was I say necessary consequentially that it should be so though the effecting of it were by the free operations of the Spirit Luk. 2. 52. He had an All-fullnesse of Grace on all accounts This the Apostle describes Heb. 7. 26. Such an high Priest became us Holy harmelesse undefiled separate from sinners Every way separate and distant from sinne and sinners he was to be Whence he is called the Lambe of God without spot or blemish 1 Pet. 1. 19. This habituall Holinesse of Christ was inconceivably above that of the Angells He who chargeth his Angells with folly Job 4. 18. who putteth no trust in his Saints and in whose sight the Heavens or their inhabitants are not cleane ch 15. 15. allways embraceth him in his bosome and is allways well pleased with him Math. 3. 17. And the reason of this is because every other creature though never so holy hath the spirit of God by measure but he was not given to Christ by measure Joh. 3. 34. and that because it pleased him that in him all fullnesse should dwell Col. 1. 19. This habituall grace of Christ though not absolutely infinite yet in respect of any other creature it is as the water of the Sea to the water of a pond or poole All other creatures are depressed from perfection by this that they subsist in a created dependent being and so have the fountaine of what is communicated to them without them But the humane nature of Christ subsists in the person of the Son of God and so hath the bottome and fountaine of its holinesse in the stricktest unity with it selfe 2. The Actuall Obedience of Christ as was said was § 8 his willing cheerfull obedientiall performance of every thing duty or command that God by vertue of any Law whereto we were subject and obnoxious did require and moreover to the peculiar Law of the Mediatour Hereof then are two parts 1. That whatever was required of us by vertue of any Law that he did and fullfiled Whatever was required of us by the § 9 Law of nature in our state of innocency whatever kind of duty was added by morally positive or ceremoniall institutions whatever is required of us in way of Obedience to Righteous Judiciall Lawes He did it all Hence he is said to be made under the Law Gal. 4. 4. subject or obnoxious to it to all the precepts or commands of it So Math. 3. 15. He said it became him to fullfill all Righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all manner of Righteousnesse whatever that is every thing that God required as is evident from the application of that generall axiome to the baptisme of John I shall not need for this to goe to particular instances in the duties of the Law of nature to God and his parents of morally positive in the Sabath and other acts of worship of the Ceremoniall Law in Circumcision and observation of all the rites of the Judaicall Church of the Judiciall in paying tribute to Governours It will suffice I presume that on the one hand He did no sinne neither was guile found in his mouth and on the other that He fullfilled all Righteousnesse and thereupon the Father was allways well pleased with him This was that which he owned of himselfe that He came to doe the will of God and he did it 2. There was a peculiar Law of the Mediator which respected himselfe meerely and contained all those acts and duties of his which are not for our imitation So that obedience which He shewed in dying was peculiarly to this Law Joh. 10. 18. I have power to lay down my life This commandement have I received of my Father As Mediator He received this peculiar command of his Father that he should lay downe his life and take it againe and He was obedient thereunto Hence we say He who is Mediator did some things meerely as a man subject to the Law of God in generall so He pray'd for his persecutors those that put him to death Luk. 23. 24. some things as Mediator so He pray'd for his Elect only Joh. 17. 9. There were not worse in the world really and evidently then many of them that crucified him yet as a man subject to the Law he forgave them and prayed for them When he prayed as Mediator his Father allwaies heard him and answered him Joh. 11. 41. and in the other Prayers He was accepted as one exactly performing his duty This then is
Grace and infinite vertue and worth from the dignity of his Person and surely He yeelded not that long course of all manner of Obedience but for some great and speciall purpose in reference to our Salvation 4. That had not the Obedience of Christ been for us in § 17 what sense we shall see instantly it might in his life have been required of him to yeeld obedience to the Law of Nature the alone Law which he could be liable to as a man for an innocent man in a Covenant of Works as he was needs no other Law nor did God ever give any other Law to any such person the Law of Creation is all that an innocent creature is liable to with what Symbols of that Law God is pleased to adde And yet to this Law also was his subjection voluntary that not only consequentially because he was borne upon his own choyse not by any naturall course but also because as Mediator God and Man he was not by the institution of that Law obliged unto it being as it were exempted and lifted above that Law by the Hypostaticall Union yet when I say his subjection hereunto was voluntary I do not intend that it was meerely arbitrary and at choyse whither he would yeeld obedience unto it or no but on supposition of his undertaking to be a Mediator it was necessary it should be so but that he voluntarily and willingly submitted unto and so became really subject to the commands of it But now moreover Jesus Christ yeelded perfect obedience to all those Lawes which came upon us by the occasion of sinne as the Ceremoniall Law yea those very institutions that signified the washing away of sinne and Repentance from sinne as the Baptisme of John which He had no need of himselfe This therefore must needs be for us 5. That the Obedience of Christ cannot be reckoned amongst § 18 his sufferings but is clearly distinct from it as to all formalityes Doing is one thing suffering another they are in diverse predicaments and cannot be coincident See then briefely what we have obtained by those considerations and then I shall intimate what is the streame issuing from this first spring or Fountaine of purchased Grace with what influence it hath thereinto 1. By the Obedience of the Life of Christ you see what is intended his willing submission unto and perfect compleat fulfilling of every Law of God that any of the Saints of God were obliged unto It is true every Act almost of Christs obedience from the blood of his Circumcision to the blood of his Crosse was attended with suffering so that his whole life might in that regard be called a death But yet looking upon his willingnesse and obedience in it it is distinguished from his sufferings peculiarly so called and termed his Active Righteousnesse This is then I say as was shewed that compleat obsolutely perfect Accomplishment of the whole Law of God by Christ our Mediator whereby He not only did no sinne neither was there guile found in his mouth but also most perfectly fulfilled all Righteousnesse as He affirmed it became him to doe 2. That this obedience was performed by Christ not for himselfe but for us and in our stead it is true It must needs be that whilest he had his conversation in the flesh He must be most perfectly and absolutely holy But yet the prime intendment of his accomplishing of holinesse which consists in the compleat obedience of his whole life to any Law of God that was no lesse for us then his suffering death That this is so the Apostle tells us Gal. 4. 4 5. God sent forth his Sonne made of a Woman made under the Law to redeeme them that were under the Law this Scripture formerly named must be a little farther insisted on He was both made of a Woman and made under the Law that is obedient to it for us The end here both of the Incarnation and Obedience of Christ to the Law for that must needs be understood here by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is disposed of in such a condition as that he must yeeld subjection and obedience to the Law was all to redeeme us In those two expressions made of a Woman made under the Law the Apostle doth not knit his Incarnation and death together with an exclusion of the obedience of his life And he was so made under the Law as those were under the Law whom he was to redeeme Now we were under the Law not only as obnoxious to its penalties but as bound to all the duties of it That this is our being under the Law the Apostle informes us Gal. 4. 21. Tell me yee that desire to be under the Law It was not the penalty of the Law they desired to be under but to be under it in respect of obedience Take away then the end and you destroy the meanes if Christ were not incarnate nor made under the Law for himselfe He did not yeeld obedience for himselfe it was all for us for our good let us now look forward and see what influence this hath into our acceptation 3. Then I say this perfect compleat Obedience of Christ to the Law is reckoned unto us As there is a truth in that the day thou § 20 eatest thou shalt dye death is the reward of sinne and so we cannot be freed from death but by the death of Christ Heb. 2. 13 14. So also is that no lesse true do this and live that life is not to be obtained unlesse all be done that the Law requires That is still true if thou wilt enter into life keep the commandements Math. 19. 17. they must then be kept by us or our surety Neither is it of any value which by some is objected that if Christ yeelded perfect obedience to the Law for us then are we no more bound to yeeld obedience for by his undergoing death the penalty of the Law we are freed from it I Answer How did Christ undergoe death meerely as it was penall how then are we delivered from death meerely as it is penall yet we must dye still yea as the last conflict with the effects of sinne as a passage to our Father we must dye Well then Christ yeelded perfect obedience to the Law but how did he doe it purely as it stood in that conditionall do this and live He did it in the strength of the Grace he had received He did it as a meanes of life to procure life by it as the tenour of a covenant Are we then freed from this obedience yes but how farre from doing it in our own strength from doing it for this end that we may obtaine life everlasting It is vaine that some say confidently that we must yet work for life It is all one as to say we are yet under the old covenant hoc fac vives we are not freed from obedience as a way of walking with God but we are as
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
He doth not only Justify his Saints from the guilt of sinne but also sanctify and wash them from the filth of sinne the first is from his life and death as a Sacrifice of Propitiaton this from his death as a purchase and his life as an example So the Apostle Heb. 9. 14. as also Eph. 5. 26 27. Two things are eminent in this Issue of Purchased Grace 1. The removall of defilement 2. The bestowing of cleannesse in Actuall Grace For the first it is also threefold 1. The habituall cleansing of § 8 our nature We are naturally uncleane defiled habitually so For who can bring a cleane thing from that which is uncleane Job 14. 4. That which is borne of the flesh is flesh Joh. 3. 6. It is in the pollution of our blood that we are borne Ezek. 16. wholly defiled and polluted The Grace of Sanctification purchased by the blood of Christ removes this defilement of our nature 1 Cor. 6. 11. Such were some of you but ye are washed ye are Sanctifyed So also Tit. 3. 3 4 5. He hath saved us by the washing of Regeneration and the renewing of the Holy Ghost How far this originall habituall pollution is removed need not be disputed It is certaine the soule is made faire and beautifull in the sight of God Though the sinne that doth defile remaines yet it s habituall defilement is taken away But the handling of this lys not in my ayme 2. Taking away the Pollutions of all our actuall transgressions There is a defilement attending every actuall sinne Our own cloaths make us to be abhorred Job 9. 31. A spot a staine rust wrinkle filth blood attends every sinne Now 1 Joh. 1. 7. the blood of Jesus Christ cleanseth us from all sinne Besides the defilement of our natures which he purgeth Tit. 1. 15. he takes away the defilement of our Persons by actuall follies by one offering He Pefected for ever them that are Sanctifyed By himselfe He purged our sinnes before He sate down at the right hand of Majesty on high Heb. 1. 3. 3. In our best dutys we have defilement Isa. 64 6. Selfe Unbeliefe Forme drop themselves into all that we doe We may be ashamed of our choysest performances God hath promised that the Saints good workes shall follow them truely were they to be measured by the Rule as they come from us and weighed in the ballance of the Sanctuary it might be well for us that they might be buried for ever but the Lord Christ first as our High Priest beares the iniquity the guilt and provocation which in severe Justice doth attend them Exod. 28. 37. 38. and not only so but he washes away all their filth and defilements He is as a Refiners fire to purge both the Sons of Levi and their offerings adding moreover sweet incense to them that they may be accepted Whatever is of the Spirit of Himselfe of Grace that remaines whatever is of selfe flesh unbeliefe that is hay and stubble that he consumes wasts takes away So that the Saints good workes shall meet them one day with a changed countenance that they shall scarce know them that which seemed to them to be black deformed defiled shall appeare beautifull and glorious they shall not be affraid of them but rejoyce to see them follow them And this cleansing of our Natures Persons and dutys hath its § 9 whole foundation in the death of Christ. Hence our washing and purifying our cleansing and purging is ascribed to his blood and the sprinkling thereof Meritoriously this worke is done by the shedding of the blood of Christ efficiently by its sprinkling The sprinkling of the blood of Christ proceedeth from the Communication of the Holy Ghost which he promiseth to us as purchased by him for us He is the pure water wherewith we are sprinkled from all our sins That spirit of Judgement and Burning that takes away the filth and blood of the daughters of Syon And this is the first thing in the Grace of Sanctification Of which more afterwards 2. By bestowing cleanesse as to actuall Grace The blood § 10 of Christ in this purchased Grace doth not only take away defilement but also it gives purity that also in a threefold gradation 1. It gives the Spirit of Holinesse to dwell in us He is made unto us Sanctification 2 Cor. 1. 31. by procuring for us the Spirit of Sanctification our renewing is of the Holy Ghost who is shed on us through Christ alone Tit. 3. 6. this the Apostle mainly insists on Rom. 8. to wit that the prime and principall guift of Sanctification that we receive from Christ is the indwelling of the Spirit and our following after the guidance thereof But what concernes the Spirit in any kind must be referred to that which I have to offer concerning our Communion with him 2. He gives us Habituall Grace a principle of Grace opposed to § 11 the principle of lust that is in us by nature This is the Grace that dwells in us makes its abode with us which according to the distinct faculties of our soules wherein it is or the distinct objects about which it is exercised receiveth various Appellations being indeed all but one new principle of life In the understanding it is light in the will obedience in the Affections love in all Faith So also it is differenced in respect of its operations when it carries out the soule to rest on Christ it is Faith when to delight in him it is Love but still one and the same habit of Grace And this is the second thing 3. Actuall influence for the performance of every spirituall duty whatever After the Saints have both the former yet Christ § 12 tels them that without him they can doe nothing Joh. 15. 5. They are still in dependance upon him for new influences of Grace or supplys of the spirit they cannot live and spend upon the old stock for every new act they must have new Grace He must worke in us to will and to doe of his good pleasure Phil. 2. 13. And in these three thus briefely named consists that purchased Grace in the point of Sanctification as to the collating of purity and cleannesse wherein we have Communion with Christ. Thirdly this purchased Grace consists in priviledges to stand before God and these are of two sorts 1. Primary 2. Consequentiall § 13 Primary is Adoption The Spirit of Adoption Consequentiall are all the favours of the Gospell which the Saints alone have right unto But of this I shall speake when I come to the last branch of Communion with the Holy Ghost These are the things wherein we have Communion with Christ as to purchased Grace in this life Drive them up to perfection and you have that which we call everlasting Glory perfect Acceptance perfect Holinesse perfect Adoption or inheritance of Sonnes that 's Glory Our processe now in the next place is to what I mainely in tend even the manner how we hold
unto them declares the usefullnesse and pretiousnesse of it to their Soules stirring them up to a desire and valuation of it and lastly effectually bestowes it upon them reckons it unto them as theirs that they should by it for it with it be perfectly accepted with his Father Thus for our Acceptation with God two things are required § 9 1. That Satisfaction be made for our disobedience for whatever we had done which might dammage the justice and Honour of God and that God be attoned towards us which could no otherwise be but by undergoing the penalty of the Law This I have shewed abundantly is done by the death of Christ God made him to be sinne for us 2 Cor. 5. 21. a Curse Gal 3. 13. On this account we have our Absolution our Acquitment from the guilt of sinne the sentence of the Law the wrath of God Rom. 8. 33. 38. We are justified acquitted freed from condemnation because it was Christ that dyed He bare our sins in his body on the tree 1 Pet. 2. 24. 2. That the Righteousnesse of the Law be fulfilled and the obedience performed that is required at our hands and this is § 7 done by the life of Christ Rom. 5. 18 19. So that answerably hereunto according to our state and condition of our Acceptation with God there are two parts 1. Our Absolution from the guilt of sinne that our Disobedience § 8 be not charged upon us This we have by the death of Christ our sinnes being imputed to him shall not be imputed to us 2 Cor. 5. 21. Rom. 4. 25. Isa. 5. 12. 2. Imputation of Righteousnesse that we may be accounted perfectly Righteous before God and this we have by the life of Christ. His Righteousnesse in yeelding obedience to the Law is imputed to us And thus is our Acceptation with God compleated Being discharged from the guilt of our disobedience by the death of Christ and having the Righteousnesse of the Life of Christ imputed to us we have Friendship and Peace with God And this is that which I call our Grace of Acceptation with God wherein we have communion with Jesus Christ. That which remaines for me to doe is to shew how Believers hold distinct communion with Christ in this Grace of Acceptation § 9 and how thereby they keep alive a sense of it the comfort and life of it being to be renewed every day Without this life is an Hell no Peace no Joy can we be made partakers of but what hath its rise from hence Look what grounded perswasion we have of our Acceptation with God that He is at peace with us thereunto is the revenue of our Peace Comfort Joy yea and Holinesse it selfe proportioned But yet before I come in particular to handle our practicall communion with the Lord Jesus in this thing I must remove § 10 two considerable objections the one of them lying against the first part of our Acceptation with God the other against the latter Ob 1. For our Absolution by upon the death of Christ it may be said that if the Elect have their Absolution Reconciliation and Freedome by the Death Blood and Crosse of Christ whence is it then that they are not all Actually absolved at the death of Christ or at least so soon as they are borne but that many of them live a long while under the wrath of God in this world as being Unbelievers under the sentence and condemning power of the Law why are they not immediately freed upon the payment of the price and making Reconciliation for them Ob. 2. If the Obedience of the Life of Christ be imputed unto us and that is our Righteousnesse before God then what need we yeeld any Obedience our selves is not all our praying labouring watching fasting giving almes are not all fruits of Holinesse in purity of heart and usefulnesse of conversation all in vaine and to no purpose and who then will or need take care to be holy humble righteous meeke temperate patient good peaceable or to abound in good works in the World I shall God assisting briefely remove these two Objections and then proceed to carry on the designe in hand about our communion with Christ. 1. Jesus Christ in his undertaking of the work of our Reconciliation with God for which cause he came into the world and § 11 the Accomplishment of it by his death was constituted and considered as a Common publick person in the stead of them for whose Reconciliation to God He suffered Hence He is the Mediatour between God and Man 1 Tim. 2. 5. that is one who undertook to God for us as the next words manifest v. 6. and gave himselfe a Ransome for all And the Surety of the new Covenant Heb. 7. 22. undertaking for and on the behalfe of them with whom that Covenant was made Hence he is said to be given for a Covenant to the people Isa. 42. 6. and a leader 49. 8. He was the second Adam 1 Cor. 15. 45 47. to all Ends and purposes of Righteousnesse to his spirituall seed as the first Adam was of sin to his naturall seed Rom. 5. 15 16 17 18 19. 2. His being thus a Common Person arose chiefely from these things 1. In generall from the Covenant entred into by § 12 himselfe with his Father to this purpose The Termes of this covenant are at large insisted on Isa. 53. summed up Psal. 40. 7 8. Heb 10. 8 9 10. Hence the Father became to be his God which is a Covenant expression Psal. 89. 26. Heb 1. 5. Psal. 22. 1. Psal. 40. 8. Psal. 45. 7. Revel 3. 12. Mich. 5. 4. So was he by his Father on this account designed to this work Isa. 42. 1. ch 6. 1. ch 49. 9. Mal. 3. 1. Zech. 13. 7. Joh. 3. 16. 1 Tim. 1. 15. Thus the Counsell of peace became to be between them both Zech. 6. 13. that is the Father and Son And the Son rejoyces from Eternity in the thought of this undertaking Prov. 8. 21 22 23 24 25 26 27 28 29 30. The command given him to this purpose the Promises made to him thereon the assistance afforded to him I have elsewhere handled 2. In the Soveraigne Grant Appointment and Designe of the Father giving and delivering the Elect to Jesus Christ in this § 13 Covenant to be redeemed and reonciled to himselfe Joh. 17. 6. thine they were and thou gavest them to me They were Gods by Eternall Designation and Election and He gave them to Christ to be redeemed Hence before their calling or believing He calls them his sheep Joh. 10. 15 16. laying downe his life for them as such And hence are we said to be chosen in Christ Eph. 1. 4. or designed to obtain all the fruits of the Love of God by Christ and committed into his hand for that end and purpose 3. In his undertaking to suffer what was due to them and to doe what was to be done by them that they might be
heartily consent unto This is every days worke I know not how any peace can be maintained with God without it If it be the work of soules to receive Christ as made sinne for us we must receive him as one that takes our sinnes upon him Not as though he dyed any more or suffered any more but as the faith of the Saints of old made that present and done before their eyes not come to passe Heb. 11. 1. So faith now makes that present which was accomplished and past many generations agoe This it is to know Christ Crucified 4. Having thus by Faith given up their sinnes to Christ seen God laying them all on him they draw nigh and take § 53 from him that Righteousnesse which he hath wrought out for them so fulfilling the whole of that of the Apostle 2 Cor. 5. 21. He was made sinne for us that we might become the righteousnesse of God in him They consider him tendering himselfe and his Righteousnesse to be their Righteousnesse before God they take it and accept of it and compleat this blessed bartering and exchange of Faith Anger Curse Wrath death sinne as to its guilt He took it all and takes it all away with him we leave what ever of this nature belongs to us and from him we receive Love Life Righteousnesse and peace Obj. But it may be said surely this course of procedure can § 54 never be acceptable to Jesus Christ What shall we daily come to him with our Filth our Guilt our Sinnes may He not will He not bid us keep them to our selves they are our own shall we be allwaies giving sinnes and taking Righteousnesse Ans. There is not any thing that Jesus Christ is more delighted with then that his Saints should allwaies hold communion with him as to this businesse of giving and receiving For 1. This exceedingly honours him and gives him the Glory § 55 that is his due many indeed cry Lord Lord and make mention of him but honour him not at all How so They take his worke out of his hands and ascribe it unto other things their Repentance their Duties shall beare their iniquities They doe not say so but they doe so The commutation they make if they make any it is with themselves All their bartering about sinne is in and with their own soules The work that Christ came to doe in the world was to bear our iniquities and lay down his life a Ransome for our sinnes The Cup He had to drink of was filled with our sinnes as to the punishment due to them What greater dishonour then can be done to the Lord Jesus then to ascribe this work to any thing else to think to get rid of our sinnes any other way or meanes Herein then I say is Christ honoured indeed when we goe to him with our sinnes by Faith and say unto him Lord this is thy worke this is that for which thou camest into the World this is that thou hast undertaken to doe thou callest for my burthen which is too heavy for me to beare take it blessed Redeemer thou tenderest thy Righteousnesse that is my portion Then is Christ honoured then is the Glory of Mediation ascribed to him when we walke with him in this Communion 2. This exceedingly endeares the soules of the Saints to him § 56 and constraines them to put a due valuation upon him his Love his Righteousnesse and Grace When they find and have the daily use of it then they do it Who would not love him I have been with the Lord Jesus may the poore soule say I have left my sins my by burthen with him and he hath given me his Righteousnesse wherewith I am going with boldnesse to God I was dead and am alive for He dyed for me I was cursed and am blessed for He was made a curse for me I was troubled but have peace for the chastisement of my peace was upon him I knew not what to doe nor whither to cause my sorrow to goe by him have I received joy unspeakable and Glorious if I doe not love him delight in him obey him live to him dye for him I am worse then the Devills in hell Now the great ayme of Christ in the world is to have an high place and esteeme in the hearts of his people to have there as He hath in himselfe the preheminence in all things not to be justled up and downe among other things to be all and in all And thus are the Saints of God prepared to esteeme him upon the engaging themselves to this Communion with him Obj. Yea but you will say if this be so what need we to repent § 57 or amend our wayes it is but going to Christ by faith making this exchange with him and so we may sinne that grace may abound Ans. I judge no mans person but this I must needs say that I doe not understand how a man that makes this objection in cold blood not under a temptation or accidentall darknesse can have any true or reall acquaintance with Jesus Christ however this I am certaine of that this Communion in its selfe produces quite other effects then those supposed For 1. For Repentance it is I suppose a Gospell Repentance that § 58 is intended For a Legall bondage Repentance full of dread amazement terrour selfe-love astonishment at the presence of God I confesse this Communion takes it away prevents it casts it out with its bondage and feare But for Gospell Repentance whose nature consists in Godly sorrow for sinne with its relinquishment proceeding from Faith Love and Abhorrency of sinne on accounts of Father Son and Spirit both Law and Love that this should be hindered by this Communion is not possible I told you that the Foundation of this Communion is laid in a deep serious daily consideration of sinne its guilt vilenesse and abhomination and our own vilenesse on that account That a sense hereof is to be kept alive in and upon the heart of every one that will enjoy this Communion with Christ without it Christ is of no value nor esteeme to him Now is it possible that a man should dayly fill his heart with the thoughts of the vilenesse of sinne on all considerations what ever of Law Love Grace Gospell life and death and be filled with selfe abhorrency on this account and yet be a stranger to Godly sorrow Here is the mistake the Foundation of this Communion is laid in that which they suppose it overthrowes 2. But what shall we say for obedience if Christ be so Glorified § 59 and honoured by taking our sinnes the more we bring to him the more will he be glorified A man could not suppose that this Objection would be made but that the Holy Ghost who knows what is in man and his heart hath made it for them and in their name Rom. 6. 1 2 3. The very same Doctrine that I have insisted on being delivered Chap. 5. 18 19 20. The same
objection is made to it and for those who think it may have any weight I referre them to the Answer given in that Chapter by the Apostle as also to what was said before to the necessity of our obedience notwithstanding the Imputation of the Righteousnes of Christ. But you will say How should we addresse our selves to the performance of this duty what path are we to walk in § 60 1. Faith exercises it's selfe in it especially three waies 1. In Meditation The heart goes over in its own thoughts the part above insisted on sometimes severally semetimes joyntly sometimes fixing primarily on one thing sometimes on another and sometimes going over the whole At one time perhaps the soule is most upon consideration of its own sinfulnesse and filling it selfe with shame and selfe abhorrency on that account sometimes it is filled with the thoughts of the Righteousnesse of Christ and with joy unspeakable and glorious on that account Especially on great occasions when grieved and burthened by negligence or eruption of corruption then the soule goes over the whole work and so drives things to an issue with God and takes up the peace that Christ hath wrought out for him 2. Considering and enquiring into the promises of the Gospell which hold out all these things the Excellency Fullnesse and Suitablenesse of the Righteousnesse of Christ the Rejection of all false Righteousnesse and the commutation made in the Love of God which was formerly insisted on 3. In Prayer herein doe their Soules goe through this work day by day And this communion have all the Saints with the Lord Jesus as to their Acceptation with God which was the first thing proposed to consideration CHAP. IX Of Communion with Christ in holinesse The severall Acts ascribed unto the Lord Christ herein 1. His Intercession 2. Sending of the Spirit 3. Bestowes habituall Grace What that is and wherein it consists This purchased by Christ bestowed by him Of actuall Grace How the Saints hold communion with Christ in these things manifested in sundry particulars OUr Communion with the Lord Jesus as to that Grace of Sanctification and Purification whereof we have § 1 made mention in the severall distinctions and degrees thereof formerly is nextly to be considered And herein the former Method must be observed and we must shew 1. What are the peculiar Actings of the Lord Christ as to this Communion and 2 dly what is the Duty of the Saints herein The summe is how we hold Communion with Christ in Holinesse as well as in Righteousnesse and that very briefly There are severall Acts ascribed unto the Lord Jesus in reference to this particular as § 2 1. His Interceding with the Father by vertue of his Oblation in the behalfe of his that he would bestow the Holy Spirit on them Here I chuse to enter because of the oblation of Christ it selfe I have spoken before Otherwise every thing is to be run up to that head that sourse and spring There lies the foundation of all spirituall mercies whatever as afterwards also shall be manifested Now the Spirit as unto us a Spirit of Grace Holinesse and Consolation is of the purchase of Christ. It is upon the matter the great promise of the New Covenant Ezek. 11. 19. I will put a new Spirit within you So also Chap. 36. v. 27. Jerem. 32. 39 40. and in sundry other places whereof afterwards Christ is the Mediator and Surety of this new Covenant Heb. 7. 22. Jesus was made Surety of a better Testament or rather Covenant A Testament needs no Surety He is the undertaker on the part of God and man also Of man to give satisfaction of God to bestow the whole Grace of the Promise as Chap. 9. 15. For this cause he is the Mediator of the New Testament that by meanes of death for the Redemption of Transgressions that were under the first Testament they which are called might receive the promise of eternall inheritance He both satisfied for sin and procured the promise He procures all the Love and Kindnesse which are the fruits of the Covenant being himselfe the Originall promise thereof Gen. 3. 16. The whole being so ordered in all things and made sure 2 Sam. 23 5. that the residue of its Effects should all be derived from him depend upon him and be procured by him that he in all things might have the preheminence Col. 1. 19. according to the compact and agreement made with him Isa. 53. 12. They are all the Purchase of his blood and therefore the Spirit also as promised in that Covenant 1 Cor. 1. 20. Now the whole Fruit and Purchase of his Death is made out from the Father upon his Intercession This Ioh. 14. 16 17 18. He promiseth his Disciples that he will pursue the worke which he hath in hand in their behalfe and intercede with the Father for the Spirit as a fruit of his purchase Therefore He tells them that He will not pray the Father for his Love unto them because the Eternall Love of the Father is not the Fruit but the Fountaine of his Purchase but the Spirit that is a Fruit that saith He I will pray the Father for c. And what Christ asketh the Father as Mediator to bestow on us that is part of his Purchase being promised unto him upon his undertaking to doe the will of God And this is the First thing that is to be considered in the Lord Jesus as to the communication of the spirit of Sanctification and purification the First thing to be considered in this our Communion with him He intercedes with his Father that he may be bestowed on us as a Fruit of his Death and Bloodshed in our behalfe This is the Relation of the Spirit of Holinesse as bestowed on us unto the Mediation of Christ. He is the great foundation of the covenant of Grace being himselfe everlastingly destinated and freely given to make a purchase of all the good things thereof Receiving according to promise the Holy Ghost Acts 2. 33. he sheds him abroad on his own This Faith considers fixes on dwells upon For 2 ly His Prayer being granted as the Father allwaies hears him He actually sends his Spirit into the Hearts of his Saints there to dwell in his stead and to doe all things for them and in them which He himselfe hath to doe This Secondly is the Lord Christ by Faith to be Eyed in and that not only in respect of the first enduing of our hearts with his Holy Spirit but also of the continuall supplies of it drawing forth and exciting more effectuall Operations and Actings of that indwelling Spirit Hence though Ioh. 14. 16. He says the Father will give them the Comforter because the Originall and Soveraigne Dispensation is in his hand and it is by him made out upon the Intercession of Christ yet not being bestowed immediatly on us but as it were given into the hand of Christ for us He affirmes
they stand in need Thus I say have the Saints communion with Christ as to their sanctification and holinesse From him do they receive the spirit to dwell in them from him the new principle of Life which is the root of all their obedience from him have they actuall Assistance for every duty they are called unto In waiting for expectation and receiving of these blessings on the accounts before mentioned do they spend their Lives and time with him In vaine is helpe looked for from other mountaines In vaine do men spend their strength in following after Righteousnesse if this be wanting Fix thy soule here thou shalt not tary untill thou be ashamed This is the way the only way to obtain full effectuall manifestations of the spirits dwelling in us to have our hearts purified our consciences purged our sins mortified our graces increased our soules made humble holy zealous believing like to him to have our lives fruitfull our deaths comfortable Let us herein abide eying Christ by Faith to attaine that measure of conformity to him which is allotted unto us in this world that when we shall see him as he is we may be like unto him CHAP. X. Of Communion with Christ in priviledges of Adoption the nature of it the consequents of it peculiar priviledges attending it Liberty Title Boldnesse Affliction Communion with Christ hereby THe third-thing wherein we have communion with Christ is Grace of Priviledge before God I meane as § 1 the third head of purchased Grace The priviledges we enjoy by Christ are great and innumerable To insist on them in particular were work for a mans whole life not a designe to be wrapped up in a few sheets I shall take a view of them only in the Head the spring and Fountain whence they all arise and flow This is our Adoption Beloved now we are the Sons of God 1 Ioh. 3. 2. This is our great and fountain priviledge Whence is it that we are so it is from the Love of the Father v. 1. Behold what love the Father hath given unto us that we should be called the sons of God But by whom immediatly doe we receive this honour As many as believe on Christ he gives them this power to become the Sons of God Ioh. 1. 12. Himselfe was appointed to be the first borne among many brethren Rom 8. 29. and his taking us to be brethren Heb. 2. 11. makes us become the Children of God Now that God is our Father by being the Father of Christ and we his children by being the brethren of Christ being the head and summe of all the honour priviledge right and Title we have let us a little consider the nature of that act whereby we are invested with this state and title namely our Adaption Now Adoption is the Authorative translation of a Believer by Jesus § 2 Christ from the family of the world and Satan into the family of God with his investiture in all the priviledges and advantages of that Family To the compleat Adoption of any person these five things rre required § 3 1. That he be actually and of his own right of another family then that whereunto he is adopted He must be the son of one family or other in his own right as all persons are 2. That there be a Family unto which of himselfe he hath no right whereinto he is to be grafted If a man comes into a family upon a personall right though originally at never so great a distance that man is not adopted If a man of a most remote consanguinity doe come into the inheritance of any family by the death of the neerer heires though his right before were little better then nothing yet he is a borne son of that Family he is not adopted He is not to have the plea of the most remote possibility of succession 3. That there be an Authoritative legall translation of him by some that have power thereunto from one family into another It was not by the Law of old in the power of particular persons to adopt when and whom they would It was to be done by the Authority of the Soveraigne power 4. That the adopted person be freed from all the obligations that be upon him unto the family from whence he is translated otherwise he can be no way usefull or serviceable unto the family whereinto he is engrafted He cannot serve two masters much lesse two Fathers 5. That by vertue of his Adoption he be invested in all the rights Priviledges Advantages and Title to the whole inheritance of the family into which he is adopted in as full and ample manner as if he had been borne a son therein Now all these things and Circumstances doe concurre and are found in the Adoption of believers 1. They are by their own originall right of another family § 4 then that whereinto they are adopted They are by Nature the children of wrath Eph. 2. 3. Sons of wrath of that family whose inheritance is wrath called the power of darknesse Col. 1. 13. For from thence doth God translate them into the Kingdome of his deare Son This is the family of the world and of Sathan of which by nature believers are What ever is to be inherited in that family as wrath curse death Hell they have a right thereunto Neither can they of themselves or by themselves get free of this family a strong man armed keeps them in subjection Their naturall estate is a family condition attended with all circumstances of a family family duties and services rights and titles Relations and observances They are of the black family of sinne and Satan 2. There is another family whereinto they are to be translated § 5 and whereunto of themselves they have neither right nor title This is that family in heaven and earth which is called after the name of Christ. Eph. 3. v. 15. The great family of God God hath an house and family for his children of whom some he maintaines on the riches of his grace and some he entertaines with the fullnesse of his glory This is that house whereof the Lord Christ is the great dispenser It having pleased the Father to gather in one all things in him both which are in heaven and which are in earth even in him Ephes 1. v. 10. Herein live all the Sons and daughters of God spending largely on the Riches of his Grace Unto this family of themselves they have no right nor Title they are wholly alienated from it Eph. 2. 12. and can lay no clayme to any thing in it God driving fallen Adam out of the Garden and shutting up all wayes of Returne with a flaming sword ready to cut him off if he should attempt it abundantly declares that he and all in him had lost all right of approaching unto God in any family relation Corrupted cursed nature is not vested with the least right to any thing of God therefore They have an Authoritative translation from
Thirdly The principle of all his actings and operations in us for our consolation 1. There are three things in the whole course of our pilgrimage that the consolations of the Holy Ghost are usefull and necessary in 1. First In our Afflictions Affliction is part of the provision that God hath made in his house for his Children Heb. 12. 5 6. The great variety of its causes meanes uses and effects is generally known There is a measure of them appointed for every one To be wholly without them is a temptation and so in some measure an Affliction That which I am to speake unto is that in all our afflictions we need the consolations of the Holy Ghost It is the nature of man to relieve himselfe when he is entangled by all waies and meanes According as mens naturall spirits are so do they mannage themselves under pressures The spirit of a man will beare his infirmity at least it will struggle with it There are two great evills one of which does generally seise § 4 on men under their Afflictions and keep them from a due management of them The Apostle mentioneth them both Heb. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despise not the chastisement of the Lord neither faint when thou art reproved One of these extreames doe men usually fall into either they despise the Lords correction or sink under it First Men despise it They account that which befalls them to be a light or common thing They take no notice of God in it They can shift with it well enough they look on instruments second causes provide for their own defence and vindication with little regard to God or his hand in their affliction And the ground of this is because they take in succours in their trouble that God will not mix his grace withall They fix on other remedies then what he hath appointed and utterly loose all the benefits and advantage of their affliction And so shall every man doe that relieves himselfe from any thing but the consolations of the Holy Ghost 2. Secondly Men Faint and sink under their trialls and afflictions Which the Apostle farther reproves vers 12. The first despise the assistance of the Holy Ghost through pride of heart the latter refuse it through dejectednesse of spirit and sink under the weight of their troubles And who almost is there that offends not on one of these hands Had we not learned to count light of the chastisements of the Lord and to take little notice of his dealings with us we should find the season of our Afflictions to comprize no small portion of our Pilgrimage Now there is no due management of our soules under any affliction so that God may have the glory of it and our selves § 5 any spirituall benefit or emprovement thereby but by the consolations of the H. Ghost All that our Saviour promiseth his Disciples when he tells them of the great trialls and tribulations they were to undergoe is I will send you the spirit the comfortour He shall give you peace in me when in the world you shall have trouble He shall guide and direct and keep you in all your trialls And so the Apostle tells us it came to passe 2 Cor. 1. 4 5 6. Yea and this under the greatest afflictions will carry the soule to the highest joy peace rest and contentment So the same Apostle Rom. 5. 3. We glory in tribulations It is a great expression He had said before that we glorted in the hope of the glory of God vers 2. Yea but what if manifold afflictions and tribulations befall us why even in them also we glory saith he We glory in our tribulations But whence is it that our spirits are so borne up to a due management of afflictions as to glory in them in the Lord He tells us vers 5. It is from the shedding abroad of the Love of God in our hearts by the Holy Ghost And thence are Believers said to receive the word in much affliction with joy of the Holy Ghost 1 Thes. 1 6. And to take joyfully the spoyling of their goods This is that I aime at There is no management nor improvement of any Affliction but meerely and solely by the Consolations of the Holy Ghost Is it then of any esteeme or value unto you that you loose not all your trialls temptations and afflictions learne to value that whereby alone they are rendred usefull 2. Sinne is the second burthen of our lives and much the greatest § 6 Unto this is this Consolation peculiarly suited So Heb. 6. 17 18. an Allusion is taken from the man stayer under the Low who having killed a man at unawares and brought the guilt of his blood upon him selfe fled with speed for his deliverance to the Citty of refuge our great and only refuge from the guilt of sinne is the Lord Jesus Christ in our flying to him doth the spirit administer consolation to us A sense of sin fills the heart with troubles and disquietnesse it is the Holy Ghost which gives us peace in Christ. That gives an apprehension of wrath the Holy Ghost sheds abroad the Love of God in our hearts From thence doth Satan and the Low accuse us as objects of Gods hatred the spirit beares witnesse with our spirits that we are the Children of God There is not any one engine or instrument that sin useth or sets up against our peace but one effect or other of the Holy Ghost towards us is suited and fitted to the casting of it downe In the whole course of our obediénce are his consolations necessary also That we may goe through with it cheerfully willingly § 7 patiently to the end This will afterwards be more fully discovered as to particulars when I come to give directions for our communion with this blessed comforter In a word in all the concernments of this life and in our whole expectation of another we stand in need of the consolations of the Holy Ghost Without them we shall either despise afflictions or faint under § 8 them and God be neglected as to his intendments in them Without them sin will either harden us to a contempt of it or cast us downe to a neglect of the remedies gratiously provided against it Without them duties will either puffe us up with pride or leave us without that sweetnesse which is in new obedience Without them prosperity will make us carnall sensuall and to take up our contentment in these things and utterly weaken us for the trialls of adversity Without them the comforts of our Relations will separate us from God and the losse of them make our hearts as Nabals Without them the calamity of the Church will overwhelme us and the prosperity of the Church will not concerne us Without them we shall have wisdome for no worke Peace in no condition strength for no duty successe in no triall joy in no state no comfort in life no light in death Now our Afflictions our sins and