this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit works effectually his power is in it he will work and none shall let him If he will bring to our remembrance the promises of Christ for our Consolation neither Satan nor man sin nor world nor Death shall interrupt our comfort This the Saints who have Communion with the Holy Ghost know to their Advantage sometimes the Heavens are black over them and the Earth trembles under them publick personall calamities and distresses appeare so full of horror and darknesse that they are ready to faint with the Apprehensions of them Hence is their great reliefe and the retrivement of their Spirits their consolation nor trouble depend not on any out ward condition nor inward frame of their own hearts but on the powerfull and effectuall workings of the Holy Ghost which by Faith they give themselves up unto 2. Voluntarily distributing to every one as he will and therefore is this work done in so great variety both as to the § 6 same persons and diverse For the same person full of joy sometimes in a great distresse full of consolation every promise brings sweetnesse when his pressures are great and heavy another time in the least triall seeks for comfort searches the promise and it is farre away The reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit distributes as he will And so with diverse persons to some each promise is full of Life and comfort others tast little all their daies all upon the same account And this faith especially regards in the whole businesse of consolation it depends on the soveraigne will of the Holy Ghost and so is not tied unto any rules or course of procedure Therefore doth it exercise it selfe in waiting upon him for the seasonable accomplishment of the good pleasure of his Will 3. Freely Much of the variety of the dispensation of Consolation by promises depends on this freedome of the spirits operation Hence it is that comfort is given unexpectedly when the heart hath all the Reasons in the World to look for destresse and sorrow thus sometimes it is the first meanes of recovering a backsliding soule who might justly expect to be utterly cast off And these considerations are to be carried on in all the other Effects and fruits of the Comforter of which afterwards And in this first generall Effect or work of the Holy Ghost towards us have we communion and fellowship with him The Life and Soule of all our comforts lye treasured up in the promises of Christ. They are the breasts of all our consolation Who knows not how powerlesse they are in the bare letter even when improved to the uttermost by our considerations of them and meditation on them as also how unexpectedly they sometimes break in upon the soule wth a conquering endearing Life and vigour Here Faith deales peculiarly with the Holy Ghost It considers the promises themselves looks up to him waites for him considers his appearances in the word depended on ownes him in his work and Efficacy No sooner doth the soule begin to feele the life of a promise warming his heart relieving cherishing supporting delivering from feare entanglements or troubles but it may it ought to know that the Holy Ghost is there which will adde to his joy and lead him into fellowship with him 2. The next generall work seemes to be that of Joh. 16. 14. The Comforter shall glorify mee for he shall receive of mine and shall § 7 shew it unto you The work of the spirit is to glorify Christ whence by the way we may see how farre that spirit is from being the comforter who sets up himselfe in the roome of Christ such a spirit as saith He is all himselfe for as for him that suffered at Hierusalem it is no matter that we trouble our selves about him this spirit is now all This is not the Comforter His work is to glorify Christ him that sends him And this is an evident signe of a false spirit what ever its pretence be if it glorify not that Christ who was now speaking to his Apostles and such are many that are gone abroad into the World But what shall this spirit doe that Christ may be glorified He shall saith he take of mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what these things are is declared in the next verse all things that the Father hath are mine therefore I said he shall take of mine It is not of the Essence and essentiall properties of the Father and Son that our Saviour speaks but of the Grace which is communicated to us by them This Christ calls my things being the fruit of his purchase and mediation on which account he saith all his Fathers things are his that is the things that the Father in his Eternall love hath provided to be dispensed in the blood of his Sonne all the fruits of Election these said he the comforter shall receive that is they shall be committed unto him to dispose for your good and advantage to the end before proposed So it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall shew or declare and make them known to you Thus then is he a Comforter He reveales to the soules of Believers the good things of the Covenant of Grace which the Father hath provided and the Sonne purchased He shews to us Mercy Grace Forgivenesse Righteousnesse Acceptation with God letteth us know that these are the things of Christ which he hath procured for us shews them to us for our comfort and establishment These things I say he effectually declares to the soules of Believers and makes them know them for their own good know them as originally the things of the Father prepared from eternity in his Love and Good-will as purchased for them by Christ and laid up in store in the Covenant of Grace for theiruse Then is Christ magnified and glorified in their hearts then they know what a Saviour and Redeemer he is A soule doth never glorify or honour Christ upon a discovery or sense of the Eternall Redemption he hath purchased for him but it is in him a peculiar Effect of the Holy Ghost as our Comforter No man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. 3. He sheds abroad the Love of God in our hearts Rom. 5. 5. That § 8 it is the Love of God to us not our Love to God which is here intended the context is so cleare as nothing can be added thereunto now the Love of God is either of Ordination or of Acceptation The love of his purpose to doe us good or the Love of Acceptation and approbation with him both these are called the Love of God frequently in Scripture as I have declared Now how can these be shed abroad in our hearts not in themselves but in a sense of them in a spirituall apprehension of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is shed abroad the same word that is used concerning the Comforter being given us Titus 2. 6. God
distinctly fixed on him which if it werenot so the sonne could not adde believe also on me The like also is said of Love 1 John chap. 2. v. 15. If any man love the world the Love of the Father is not in him That is the Love which we beare to him not that which we receive from § 8 him The Father is here placed as the Object of our Love in Opposition to the World which takes up our Affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father denotes the matter and object not the efficient cause of the love enquired after And this Love of him as a Father is that which he calls his Honour Mal. 1. 6. Futher These Graces as acted in prayer and Praises and as cloathed with instituted worship are peculiarly directed unto him § 9 We call on the Father 1 Pet. 1. 17. Eph. ch 3. v. 14 15. For this cause I bow my knees unto the Father of our Lord Iesus Christ of whom the whole Family in Heaven and Eearth is named Bowing the knee comprizeth the whole worship of God both that which is morall in the universall obedience he requireth and those peculiar ways of carrying it on which are by him appointed Isa. ch 45. v. 23. Unto me saith the Lord every kneee shall bow and every tongue shall sweare Which v. 24 25. he declareth to consist in their acknowledging of him for Righteousnesse and strength Yea is seemes sometimes to comprehend the orderly subjection of the whole Creation unto his soveraignty In this place of the Apostle it hath a farre more restrained Acceptation and is but a figurative expression of Prayer taken from the most expressive bodily posture to be used in that duty This he farther manifests v. 16 17. declaring at large what his Aime was and whereabouts his thoughts were exercised in that bowing of his knees The workings then of the spirit of Grace in that Duty are distinctly directed to the Father as such as the fountaine of the Deity of all good things in Christ as the Father of our Lord Jesus Christ. And therefore the same Apostle doth in another place expressly conjoyne and yet as expressly distinguish the Father and the Sonne in directing his supplications 1 Thess. 3. 11. God himselfe even our Father and our Lord Jesus Christ direct our way unto you The like president also have you of thansgiving Ephes. chap. 1. v 3 4. Blessed be the Father of our Lord and Saviour Jesus Christ c I shall not adde those very many places wherein the severall Particulars that doe concurre unto that whole divine divine worship not to be communicated unto any by nature not God with out Idolatry wherein the Saints do hold Communion with God are distinctly directed to the Person of the Father It is so also in Reference unto the Son Joh chap 14. v 1. § 10 You believe in God saith Christ believe also in me Believe also act Faith distinctly on me Faith Divine supernaturall that Faith whereby you believe in God that is the Father There is a believing of Christ viz. that he is the Sonne of God the Saviour of the world This is that whose neglect our Saviour so threatned unto the Pharisees John 8. 24. If you belive not that I am He you shall dye in your sinnes In this sense Faith is not immediately fixed on the Son being only an owning of him that is the Christ to be the Son by closing with the Testimony of the Father concerning him But there is also a Believing on him called believing on the name of the Son of God 1 John chap. 5. v. 13. So also John chap. 9. v. 36. yea the distinct affixing of Faith affiance and confidence on the Lord Jesus Christ the Son of God as the Son of God is most frequently pressed Joh. 3. 16. God that is the Father so loved the World that whosoever believeth on him that is the Sonne should not perish The Sonne who is given of the Father is believed on He that believeth on him is not condemned v. 18. He that believeth on the Sonne hath eternall life v. 36. This is the worke of God that ye believe on him whom he hath sent Joh. 6. 29. v. 40. 1 John 5. 10. The foundation of the whole is laid Joh. 5. 23. That all men should honour the Sonne even as they honour the Father he that honoureth not the Sonne honoureth not the Father which sent him But of this honour and worship of the Sonne I have treated at large elsewhere and shall not in generall insist upon it againe For Love I shall only adde that solemne Apostolicall benediction Ephes. chap. 6. v. 24. Grace be with all them that Love our Lord Jesus Christ in sincerity That is with Divine Love the Love of Religious worship which is the only incorrupt love of the Lord Jesus Further that Faith Hope and Love acting themselves in all § 11 manner of Obedience and appointed Worship are peculiarly due from the Saints and distinctly directed unto the Sonne is abundantly manifested from that solemne doxology Revel chap. 1. v. 5 6. Unto him that loved us and washed us from our sinnes in his own blood and hath made us Kings and Priests unto God and his Father to to him be Glory and dominion for ever and ever Amen Which yet is set forth with more Glory chap. 5. v. 8. The foure living creatures and the foure and twenty Elders fell down before the Lambe having every one of them Harpes and Golden Vials full of Odours which are the prayers of Saints and v. 13 14. Every creature which is in Heaven and on earth and under the Earth and such as are in the Sea and all that are in them heard I saying Blessings Honour Glory and Power be unto him that sitteth on the throne and unto the LAMBE for ever and ever The Father and the Sonne He that sits upon the throne and the Lambe are held out joyntly yet distinctly as the adequate object of all divine Worship and Honour for ever and ever And therefore Stephen in his solemne dying Invocation fixeth his Faith and Hope distinctly on him Acts 7. 59 60. Lord Iesus receive my spirit and Lord lay not this sinne to their charge for he knew that the Sonne of man had power to forgive sinnes also And this worship of the Lord Jesus the Apostle makes the discriminating character of the Saints 1 Cor. chap. 1. v. 2. With all saith he that in every place call upon the name of Iesus Christ our Lord both theirs and ours that is with all the Saints of God And Invocation generally comprizes the whole worship of God This then is the due of our Mediator though as God as the Sonne not as Mediator Thus also is it in reference unto the Holy Spirit of Grace The closing of the great sinne of unbeliefe is still described as an § 12 opposition unto and a resisting of that Holy Spirit And
for the stirring of us up to those consequentiall conjugall Affections of which mention shall afterwards be made I shall turne aside to a more full description of some of the Personall Excellencys of the Lord Christ whereby the Hearts of his Saints are indeed endeared unto him In the Lord our Righteousnesse then may these ensuing things be considered which are exceeding suitable to prevaile upon § 2 our hearts to give up themselves to be wholly his 1. He is exceeding Excellent and desirerable in his Deity § 3 and the Glory thereof He is Jehovah our Righteousnesse Jerem. 23. v. 6. In the rejoycing of Sion at his coming to her this is the Bottome Behold thy God Isa. 40. 9. we have seen his Glory saith the Apostle what Glory is that the Glory of the only begotten Son of God John 1. 14. The choisest Saints have been afraide and amazed at the beauty of an Angell and the stoutest sinners have trembled at the Glory of one of those creatures in a low appearance representing but the back parts of their Glory who yet themselves in their highest Advancement doe cover their faces at the presence of our Beloved as conscious to themselves of their utter disability to beare the rays of his Glory Isa. 6. 2. Joh. 12. 39 40. He is the Fellow of the Lord of Hosts Zech ch 13. v. 7. And though he once appeared in the forme of of a Servant yet then he thought it no robbery to be EQUALL unto God Phil. ch 2. v. 8 In the Glory of this Majesty he dwells in Light inaccessable We cannot by searching find out the Almighty to Perfection it is high as Heaven what can we doe it is deeper then Hell what can we know the measure thereof is longer then the Earth and broader then the Sea Job 11. v. 7 8 9. We may all say one to another of this surely we are more brutish then any man have not the understanding of a man We neither learned wisedome nor have the knowledge of the Holy who hath ascended up into Heaven or descended who hath gathered the wind in his fist who hath bound the waters in a Garment who hath established the Ends of the Earth what is his name and what is his Sons name if yee can tell Prov. chap. 30. v. 2 3 4. If any one should aske now with them in the Canticles what is in the Lord Jesus our beloved more then in other Beloveds § 4 that should make him so desireable and amiable and worthy of Acceptation What is he more then others I aske what is a King more then a Beggar Much every way Alas this is nothing they were borne alike must dye alike and after that is the Judgement What is an Angell more then a Worme A worme is a Creature and an Angell is no more He that made the one to creep in the Earth made also the other to dwell in Heaven There is still a proportion between these they agree in something But what are all the nothings of the World to the God infinitely blessed for ever more Shall the dust of the Ballance or the drop of the Bucket be laid in the scale against him This is He of whom the sinners in Syon are afraid and cry Who amongst us shall dwell with that devouring fire who amongst us shall inhabit with everlasting burnings I might now give you a glimse of his Excellency in many of those Propertys and attributes by which he discovers himselfe to the faith of poor Sinners But as he that goes into a Garden where there are innumerable flowers in great Variety gathers not all he sees but cropps here and there one and another I shall indeavour to open a doore and give an inlet into the infinite Excellency of the Graces of the Lord Jesus as he is God blessed for evermore presenting the Reader with one or two Instances leaving him to gather for his owne use what farther he pleaseth Hence then observe 1. The Endlesse Bottomelesse boundlesse Grace and Compassion § 5 that is in him who is thus our husband as he is the God of Syon It is not the grace of a Creature nor all the Grace that can possibly at once dwell in a created nature that will serve our turne We are too indigent to be suited with such a supply There was a Fullnesse of Grace in the Humane Nature of Christ He received not the Spirit by Measure Joh. chap. 3. v. 34. A fullnesse like that of Light in the Sun or of Water in the Sea I speak not in respect of Communication but sufficiency A fullnesse incomparably above the measure of Angells Yet it was not properly an infinite Fullnesse it was a created and therefore a limited fullnesse If it could be conceived as separated from the Deity surely so many thirsty guilty soules as every day drink deep and large draughts of Grace and Mercy from him would if I may so speak sink him to the very bottome nay it could afford no supply at all but only in a morall way But when the Conduit of his Humanity is inseparably united to the infinite inexhaustible Fountaine of the Deity who can looke into the depths thereof If now there be Grace enough for sinners in an All-sufficient God it is in Christ And indeed in any other there cannot be enough The Lord gives this Reason for the Peace and confidence of sinners Isa. 54. 4 5. Thou shalt not be afraid nor confounded thou shalt not be put to shame but how shall this be So much Sin not ashamed So much guilt not confounded Thy Master saith he is thine Husband the Lord of Hosts is his Name and thy Redeemer the Holy one of Israel the God of the whole earth shall he be called This is the bottome of all peace Confidence and consolation the Grace and mercy of our Maker of the God of the whole Earth So are kindnesse and power tempered in him he makes us and marrs us he is our God and our Goel our Redeemer Looke unto me saith he and be saved I am God and none else Isa. 45. 22. Surely one shall say in JEHOVAH have I Strength and Righteousnesse v. 24. And on this ground it is that if all the world should if I may so say set themselves to drink free Grace Mercy and Pardon § 6 drawing water continually from the wells of Salvation if they should set themselves to draw from one single Promise an Angell standing by and crying drink O my friends yea drink abundantly take so much Grace and Pardon as shall be abundantly sufficient for the world of sinne which is in every one of you they would not be able to sinke the Grace of the promise one haires bredth There is enough for millions of worlds if they were because it flowes into it from an infinite bottomlesse fountaine Feare not O worme Jacob I am GOD and not man is the bottome of sinners Consolation This is that Head of Gold
he is now withdrawen from me can you helpe me can you guide me to my Consolation what acquaintance have you with him when saw you him how did he manifest himselfe to you wherein All these labourings in his Absence sufficiently discover the souls delight in the presence of Christ. Goe one step farther to the discovery that it made of him once againe and it will yet be more evident v. 4 5. It was but a little while that I passed from them but I found him whom my soul loveth I held him and would not let him goe untill I had brought him into my mothers House and into the chamber of her that conceived me I charge ye O ye Daughters of Jerusalem c. 1. Shee tells you how shee came to him she found him What ways and by what meanes is not expressed It often so falls out in our Communion with Christ when private and publique meanes faile and the soule hath nothing left but waiting silently walking humbly Christ appeares that his so doing may be evidently of Grace Let us not at any time give over in this condition When all ways are past the summer and harvest are gone without reliefe when neither bed nor watchmen can assist let us waite a little and we shall see the salvation of God Christ honours his immediate absolute actings sometimes though ordinarily he crowns his ordinances Christ often manifests himselfe immediately and out of Ordinances to them that wayte for him in them That he will do so to them that despise them I know not Though he will meet men unexpectedly in his way yet he will not meet them at all out of it Let us waite as he hath appointed let him appeare as he pleaseth How she deales with him when found is nextly declared Shee held him and would not let him goe c. They are all expressions of the greatest Joy and delight imaginable The summe is having at length come once more to an enjoyment of sweet Communion with Christ the soule lays fast hold on him by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold fast is an act of faith refuses to part with him any more in vehemency of love tryes to keep him in ordinances in the house of its mother the Church of God and so uses all meanes for the confirming of the mutuall love between Christ and her All the expressions all the allusions used evidencing delight to the utmost capacity of the soule Should I pursue all the Instances and Testimonies that are given hereunto in that one booke of the Song of Solomon I must enter upon an exposition of the greatest part of it which is not my present businesse Let the hearts of the Saints that are acquainted with these things be allowed to make the close What is it they long for they rejoyce in What is it that satisfies them to the utmost and gives sweet complacency to their spirits in every condition what is it whose losse they feare whose absence they cannot beare is it not this their beloved and He alone This also they further manifest by their delight in every thing § 16 that peculiarly belongs to Christ as his in this world This is an Evidence of delight when for his sake whom we delight in we also delight in every thing that belongs to him Christs great interest in this world lys in his people and his Ordinances his houshold and their provision now in both these doe the Saints exceedingly delight for his sake Take an instance in both kinds in one man viz. David Psal. 16. 3. in the Saints and the excellent or the noble of the Earth is all my delight my delight in them Christ saies of his Church that she is Hephzibah Isa. 62. my delight in her here says David of the same Hephzibam my delight in them As Christ delights in his Saints so doe they in one another on his account Here says David is all my delight Whatever contentment he tooke in any other persons it was nothing in comparison of the delight he tooke in them Hence mention is made of laying down our lives for the Brethren or any common cause wherein the interest of the Community of the Brethren does lye 2 For the ordinances consider the same person Ps. 42. and 84. and 48. are such plentifull Testimonies throughout as we need no farther enquiring nor shall I goe forth to a new discourse on this particular And this is the first mutuall consequentiall Act of Conjugall Affections in this Communion between Christ and Believers He delights in them and they delight in him He delights in their prosperity hath pleasure in it They delight in his honour and glory and in his presence with them for his sake they delight in his servants though by the world contemned as the most excellent in the world and in his ordinances as the wisedome of God which are foolishnesse to the world CHAP. V. Other consequentiall affections 1. On the part of Christ. He values his Saints Evidences of that valuation 1. his Incarnation 2. Exinanition 2 Cor. 8. 9. Phil. 2. 6 7. 3. Obedience as a Servant 4. In his death his valuation of them in comparison of others Believers estimation of Christ. 1. They value him above all other things and persons 2. Above their own lives 3. All spirituall Excellency's The summe of all on the part of Christ. The summe on the part of Believers The third Conjugall Affection on the part of Christ Pitty or Compassion wherein manifested Suffering and Supply fruits of Compassion Severall ways whereby Christ relieves the Saints under temptations His Compassion in their afflictions Chastity the third Conjugall affection in the Saints The fourth on the part of Christ Bounty on the part of the Saints Duty CHRIST values his Saints values Believers Which is the second branch of that conjugall affection he beares towards them having taken them into the Relation § 1 whereof we speake I shall not need to insist long on the demonstration hereof Heaven and earth are full of evidences of it Some few considerations will give life to the Assertion Consider them then 1. Absolutely 2. In respect of others and you will see what a valuation he puts upon them 1. All that ever he did or doth all that ever he underwent or suffered as Mediatour was for their sakes Now these things were so great and grievous that had he not esteemed them above all that can be expressed he had never engaged to their performance undergoing Take a few instances 1. For their sakes was he made a flesh manifested in the flesh Heb. 2. 14. Whereas therefore the Children pertooke of flesh and § 2. 1 John 1. 14. 1 Tim. 3. 16. blood even he in like manner pertook of the same the Height of this valuation of them the Apostle aggravates verse 16. Verily he took not on him the nature of Angells but he took on him the seed of Abraham he had no such esteem of Angells Whether
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
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
chooseth us before the Foundation § 19 of the world but in the pursuit of that Love he blesseth us with all Spirituall blessings in Heavenly places in Christ. Ephes. chap. 1 v. 3 4. From his love he sheds or powers out the Holy Spirit richly upon us through Jesus Christ our Saviour Titus chap. 3. v. 6. In the powring out of his love there is not one drop falls besides the Lord Christ. The holy annointing Oyle was all powred on the head of Aaron Psal. 133. v. 2. and thence went down to the Skirts of his cloathing Love is first powred out on Christ from him it drops as the dew of Hermon upon the Soules of his Saints The Father will have him to have the preheminence in all things Col. 1. 18. it pleased him that in him all fullnesse should dwell v. 19. that of his fullnesse we might receive and Grace for Grace John 1. v. 16. Though the Love of the Fathers purpose and good pleasure have its rise and Foundation in his meer Grace and will yet the designe of its accomplishment is only in Christ. All the fruits of it are first given to him and it is in him only that they are dispensed to us So that though the Saints may nay doe see an infinite Ocean of Love unto them in the Bosome of the Father yet they are not to look for one drop from him but what comes through Christ. He is the only meanes of Communication Love in the Father is like Honey in the Flower it must be in the Combe before it be for our use Christ must extract and pepare this Hony for us He drawes this water from the Fountaine through union and dispensation of fullnesse we by Faith from the wells of Salvation that are in him This was in part before discovered 2. § 20 Our Returnes are all in him and by him also And well is it with us that it is so What lame and blind Sacrifices should we otherwise present unto God He beares the Iniquity of our Offerings and he addes Incense unto our Prayers Our love is fixed on the Father but it is conveyed to him through the Son of his Love He is the only way for our Graces as well as our Persons to goe unto God through him passeth all our desire our delight our Complacency our Obedience Of which more afterwards Now in these two things there is some Resemblance between that mutuall Love of the Father and the Saints wherein they hold Communion § 20 2. There are sundry things wherein they differ 1. The Love of God is a Love of Bounty our Love unto him is a Love of Duty 1. The Love of the Father is a Love of Bounty a descending Love Such a Love as carryes him out to doe good things to us great things for us His love lys at the Bottome of all dispensations towards us and we scarse any where find any mention of it but it is held out as the cause and Fountaine of some free gift flowing from it He loves us sends his Son to dye for us He loves us and blesseth us with all spirituall blessings Loving is choosing Rom. 9. 11 12. He loves us and chastizeth us A Love Like that of the Heavens to the Earth when being full of raine they power forth showres to make it fruitfull As the Sea communicates his waters to the Rivers by the way of Bounty out of its own fullnesse they returne unto it only what they receive from it It is the love of a Spring of a Fountain always Communicating A love from whence proceeds every thing that is lovely in its object It infuseth into and creates Goodnesse in the persons beloved and this answers the discription of love given by the Philopher To love saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that loves workes out good to them he loveth as he is able Gods power and will are commensurate What he willeth he worketh 2. Our Love unto God is a Love of Duty the Love of a § 21 Child His love descends upon us in Bounty and Fruitfullnesse our love ascends unto him in Duty and Thankfullnesse He addes to us by his Love we nothing to him by ours Our goodnesse extends not unto him Though our Love be fixed on him immediately yet no fruit of our love reacheth him immediately though he requires our Love he is not benefited by it Job 35. 5 6 7 8. Rom. 11. 35. Job 22. 2 3. It is indeed made up of these four things 1. Rest 2. Delight 3. Reverence 4. Obedience By these doe we hold Communion with the Father in his love Hence God calls that Love which is due to him as a Father honour Malac. chap. 1. v. 6. If I be a Father where is mine Honour It is a deserved act of Duty 2. They differ in this The Love of the Father unto us is an § 22 Antecedent love Our Love unto him is a Consequent Love 1. The love of the Father unto us is an Antecedent love and that in two Respects 1. It is antecedent in Respect of our love 1 John 4. 10. Herein is love not that we loved God but that he loved us His love goes before ours The Father loves the child when the child knowes not the Father much lesse loves him Yea we are by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 30. haters of God He is in his own nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of men and surely all mutuall love between him and us must begin on his hand 2. In respect of all other Causes of love whatever It goes not only before our Love but also any thing in us that is lovely Rom. 5. 8 God commendeth his love toward us in that whilest we were yet sinners Christ died for us Not only his Love but the eminent fruit thereof is made out towards us as sinners Sin holds out all of unlovelinesse and undesirablenesse that can be in a Creature The very mention of that removes all causes all moving occasions of Love whatever Yet as such have we the Commendation of the Fathers Love unto us by a most signall Testimony Not only when we have done no good but when we are in our blood doth he love us Not because we are better then others but because himselfe is infinitely good His kindnesse appeares when we are foolish and disobedient Hence he is said to love the world that is those who have nothing but what is in and of the world whose whole lyes in evil 2. Our love is consequentiall in both these regardes 1. In Respect of the Love of God Never did Creature turne his Affectitious § 23 towards God if the heart of God were not first set upon him 2. In Respect of sufficient causes of Love God must be revealed unto us as lovely desireable as a fit suitable object unto the soule to set up its Rest upon before we can beare any love unto him The
that hath any acquaintance with these things falls not down with reverence and Astonishment How glorious is he that is the beloved of our soules what can be wanting that should incourage us to take up our rest and peace in his bosome Unlesse all ways of reliefe and refreshment be so obstructed by unbeliefe that no consideration can reach the heart to yeild it the least assistance it is impossible but that from hence the soule may gather that which will endeare it unto him with whom we have to do Let us dwell on the thoughts of it This is the hidden mystery great without controversy admirable to eternity What poor low perishing things do we spend our contemplations on Were we to have no advantage by this astonishing dispensation yet its Excellency Glory beauty depths deserve the flower of our enquirys the vigor of our spirits the substance of our time but when withall our Life our Peace our Joy our inheritance our Eternity our all lys herein shall not the thoughts of it always dwell in our hearts always refresh and delight our soules 4. He is Excellent and Glorious in this in that he is exalted invested with all Authority when Jacob heard of the Exaltation § 25 of his Son Joseph in Egipt and saw the Charets that he had sent for him his spirit fainted and recovered againe through abundance of Joy and other overflowing Affections Is our beloved lost who for our sakes was upon the earth poore and persecuted reviled killed noe he was dead but he is alive and lo he lives for ever and ever and hath the keys of Hell and Death our beloved is made a Lord and Ruler Acts 2. 36. He is made a King God sets him his Ring on his holy hill of Syon Psal. 2. 8. and he is crowned with Honour and dignity after he had been made a little lower than the Angels for the suffering of death Heb. 2. 7 8 9. and what is he made king of all things are put in subjection under his feet v. 8. and what power over them hath our beloved All power in heaven and earth Mat. 28. 18. as for men he hath power given him over all flesh Ioh. 17. 2. And in what Glory doth he excercise this power He gives eternall life to his Elect ruling them in the power of God Micah 5. 3. until he bring them to himself and for his Enimys His arrowes are sharpe in their hearts Psal. 45. 5. he dips his vesture in their blood Oh how glorious is he in his Authority over his enemys in this world he terrifies frightens awes convinces bruises their hearts and Consciences fills them with feare terrour disquietment unill they yeild him faigned obedience and sometime with outward judgements bruises breakes turnes the wheele upon them staines all his vesture with their blood fills the earth with their Carcasses and at last will gather them altogether beast false prophet nations c. and cast them into that lake that burnes with fire and brimstone He is gloriously exalted above Angells in this his Authority Good and bad Eph. 1. 20 21 22. far above Principalities and § 26 Powers and might and dominion and every name that is named not only in this world but in that to come they are all under his feet at his command and absolute disposall He is at the right hand of God in the highest exaltation possible and in full possession of a Kingdome over the whole Creation having received a name above every name c. Phil. 2. v. 9. Thus is he glorious in his Throne which is at the right hand of the Majesty on high Glorious in his Commission which is all power in heaven and earth Glorious in his name a name above every name the Lord of Lords and King of Kings Glorious in his Scepter a Scepter of Righteousnesse is the Scepter of his Kingdome Glorious in his Attendants his Charrets are twenty thousand even thousands of Angells among them he rideth on the Heavens and sendeth out the voyce of his strength attended with ten thousand times ten thousands of his holy ones Glorious in his Subjects all creatures in heaven and in earth nothing is left that is not put in subjection to him Glorious in his way of Rule and the Administration of his Kingdome full of sweetnesse efficacy power serenity holinesse Righteousnesse and Grace in and toward his Elect of Terrour vengeance and certain destruction towards the Rebelliou Angells and men Glorious in the issue of his Kingdome when every knee shall bow before him and all shall stand before his judgement seat And what a little portion of his Glory is it that we have poynted to This is the beloved of the Church its head its Husband this is he with whom we have Communion but of the whole exaltation of Jesus Christ I am elsewhere to treat at large Having insisted on these Generalls for the farther carrying on the motives to Communion with Christ in the Relation mentioned § 27 taken from his Excellencies and perfections I shall reflect on the description given of him by the Spouse in the Canticles to this very end and purpose Cant. 5. 10 11 12 13 14 15 16. My Beloved is white and ruddy the chiefest of ten thousand His head is as the most fine gold his locks are bushy and black as a raven His eyes are as the Eyes of Doves by the rivers of waters washed with milk and fitly set His cheeks are as a bed of spices his lips like lillie dropping sweet smelling Myrrh his hands are as gold Rings set withthes beryl his belly is as bright ivory overlaid with saphyrs his leggs are as pillars set upon sockets of fine gold his countenance is as Lebanon excellent as the Cedars His mouth is most sweet yea he is altogether lovely This is my beloved and this is my friend Oye Daughters of Jerusalem The generall description given of him v. 10. hath been before § 28 considered the ensuing particulars are instances to make good the Assertion that he is the Chiefest of ten thousand 1. The Spouse begins with his head and face v. 11 12 13. In his head she speaks first in generall unto the substance of it it is fine gold and then in particular as to its Ornaments his locks are bushy and black as a raven 1. His Head is as the most fine gold or his head gold solid gold so some made of pure gold so others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the 70 retaining part of both the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Massa auri Two things are eminent in Gold splendor or Glory and duration This is that which the Spouse speaks of the Head of § 29 Christ His Head is his Government Authority and Kingdome Hence it is said a Crowne of pure gold was on his head Ps. 21. 3. and his Head is here said to be Gold because of the Crowne of Gold that adornes it A◠the Monarchy
be wise and what ways the Generality of men ingage in for the compassing of that end shall be afterwards considered To the Glory and honour of our deare Lord Jesus Christ and the establishment of our hearts in Communion with him the designe of this digression is to evince that all wisedome is laid up in him and that from him alone it is to be obtained 1. Cor. 1. 24. the Holy Ghost tells us that Christ is the Power § 2 of God and the Wisedome of God not the Essentiall Wisedome of God as He is his Eternall Sonne of the Father upon which account He is called Wisedome in the Proverbs chap. 8. 20 21 22 23. but as he is crucified v. 23 As He is Crucified so he is the Wisdome of God that is all that Wisedome which God layeth forth for the discovery and manifestation of himself and for the Saving of Sinners which makes foolish all the wisedome of the world that is all in Christ Crucified held out in him by him and to be obtain'd only from him And thereby in him doe we see the Glory of God 2 Cor. 3. last For he is not only said to be the Wisedome of God but also to be made Wisedome to us 1 Cor. 1. 30. he is made not by Creation but Ordination and Appoinment Wisedome unto us not only by teaching us Wisedome by a Metonymy of the Effect for the cause as he is the great Prophet of his Church but also because by the knowing of him we become acquainted with the Wisedome of God which is our wisedome which is a Metonymy of the Adjunct This however verily promised is thus only to be had The summe of what is contended for is asserted in termes Col. 2. 3. in him dwell all the Treasures of Wisedome and Knowledge There are two things that might seem to have some colour in § 3 claiming a Title and interest in this businesse 1. Civill Wisdome and prudence for the management of affaires 2. Ability of Learning and literature but God rejecteth both these as of no use at all to the end and intent of true Wisedome indeed There is in the world that which is called understanding but it comes to nothing There is that which is called Wisedome but it is turned into folly 1 Cor. 1. 19 20. God brings to nothing the understanding of the prudent and makes foolish the wisedome of the World And if there be neither Wisedome nor knowledge as doubtlesse there is not without the knowledge of God Jerem 8. 9 it is all shut up in the Lord Christ. Joh. 1. 18. no man hath seen God at any time the only begotten Sonne which is in the bosome of the Father he hath revealed him He is nor seen at any other time Joh 5. 37. nor known upon any other account but only the Revelation of the Sonne He hath manifested him from his own bosome and therefore v. 9. it is said that he is the true light that lightneth every man that cometh into the world The true light which hath it in himselfe and none hath any but from him and all have it who come unto him He who doth not so is in darkenesse 1. The summe of all true Wisedome and knowledge may be reduced to these three heads § 4 1. The Knowledge of God his Nature and his Properties 2. The Knowledge of our selves in reference to the will of God concerning us 3. Skill to walke in Communion with God The knowledge of the Workes of God and the cheife End of all doth necessarily attend these In these three is summed up all true Wisedom and knowledge and not any of them is to any purpose to be obtained or is manifested but only in and by the Lord Christ. God by the work of the Creation by the Creation it selfe § 5 did reveal himselfe in many of his properties unto his Creatures capable of his knowledge His Power his Goodnesse his Wisdome his Allsufficiency are thereby known This the Apostle asserts Rom. 1. 19 20 21. v. 19. he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. That is his Eternall Power and Godhead v. 21. a knowing of God and all this by the Creation But yet there are some properties of God which all the works of Creation cannot in any measure reveal or make known as his Patience Long-suffering and Forbearance For all things being made good there could be no place for the exercise of any of these properties or manifestation of them The whole fabrick of heaven and Earth considered in it selfe as at first created will not discover any such thing as Patience and Forbearance in God which yet are eminent properties of his nature as himselfe proclaimes and declares Exod. 34. 6 7. Wherefore the Lord goes further and by the Workes of § 6 his Providence in preserving and ruling the World which he made discovers and reveales these Properties also For whereas by cursing the earth and filling all the Elements oftentimes with signes of his anger and indignation he hath as the Apostle tells us Rom. 1. 18. revealed from Heaven his wrath against all ungodlinesse and unrighteousnesse of men yet not proceeding immediately to destroy all things he hath manifested his Patience Forbearance to all this Paul Act. 14 16 17. tels us He suffered all Nations to walke in their own wayes yet he left not himselfe without witnesse in that he did good and gave raine from Heaven and fruitfull seasons filling their hearts with food and gladnesse A large account of his Goodnesse and Wisedome herein the Psalmist gives us Psal. 104. throughout By these wayes he bare witnesse to his own Goodnesse and Patience and so it is said he endures with much long suffering c Rom. 9. 22. But now here all the world is at a stand By all this they have but an obscure glimpse of God and see not so much as his back parts Moses saw not that untill he was put into the Rock and that Rock was Christ. There are some of the most eminent and glorious Propertys of God I mean in the manifestation whereof he will be most glorious otherwise his Propertys are not to be compared that there is not the least glimpse to be attained of out of the Lord Christ but only by and in him and some that comparatively we have no light of but in him and of all the rest no true light but by him Of the first sort whereof not the least guesse and imagination can enter into the heart of man but only by Christ are Love and pardoning Mercy 1. Love I meane Love unto sinners Without this man is of all creatures most miserable and there is not the least glimpse of it that can possibly be discovered but in Christ the Holy Ghost says 1 John 4. 8 16. God is Love that is not only of a loving and tender nature but one that will exercise himselfe in a dispensation of his Love Eternall Love
towards us one that hath purposes of love for us from of old and will fulfill them all towards us in due season But how is this demonstrated how may we attaine an acquaintance with it he tells us v. 9. in this was manifested the love of God because God sent his only begotten Son into the world that we might live through him This is the only discovery that God hath made of any such Property in his nature or of any thought of exercising it towards sinners in that he hath sent Jesus Christ into the world that we might live by him where now is the wise where is the Scribe where is the disputer of this world with all their wisedome Their voyce must be that of the Hypocrites in Sion Isa. 33. 14 15. That wisedome which cannot teach me that God is Love shall ever passe for folly Let men go to the Sun Moon Stars to showres of rain fruitfull seasons answer truly what by them they learn hereof Let them not think themselves wiser or better then those that went before them who to a man got nothing by them but being left unexcusable 2. Pardoning Mercy or Grace without this even his Love § 8 would be fruitlesse What discovery may be made of this by a sinfull man may be seen in the Father of us all who when he had sinned had no reserve for mercy but hid himselfe Gen. 3. 8. He did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the wind did but a little blow at the presence of God And he did it foolishly thinking to hide himselfe among trees Psal. 139. 7 8. The Law was given by Moses Grace and truth came by Jesus Christ. Ioh. 1. 17. Grace in the truth and substance Pardoning Mercy that comes by Christ alone that Pardoning mercy which is manifested in the Gospell and wherein God will be Glorified to all Eternity Ephes. 1. 6. I meane not that Generall Mercy that velleity of acceptance which some put their hopes in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to ascribe unto God is the greatest dishonour that can be done him shines not with one ray out of Christ it is wholy treasured up in him and revealed by him Pardoning Mercy is God's free gracious acceptance of a sinner upon Satisfaction made to his Iustice in the blood of Jesus Nor is any discovery of it but as relating to the satifaction of Justice consistent with the Glory of God It is a mercy of inconceivable condescention in forgivenesse tempered with exact justice and severity Rom. 3. 25. God is said to set forth Christ to be a propitiation in his blood to declare his Righteousnesse in the forgivenesse of Sinnes his Righteousnesse is also manifested in the businesse of forgivenesse of sinnes and therefore it is every where said to be wholy in Christ Eph. 1. 7. So that this Gospell grace and pardoning mercy is alone Purchased by him and revealed in him And this was the maine end of all typicall institutions to manifest that Remission and forgivenesse is wholy wrapt up in the Lord Christ and that out of him there is not the least conjecture to be made of it nor the least morsell to be tasted Had not God set forth the Lord Christ all the Angells in Heaven and men on Earth could not have apprehended that there had been any such thing in the nature of God as this grace of pardoning Mercy The Apostle asserts the full manifestation as well as the exercise of this mercy to be in Christ only Tit. 3. 4 5. After that the kindnesse and love of God our Saviour towards man appeared namely in the sending of Christ and the declaration of him in the Gospell then was this pardoning mercy and Salvation not by workes discovered And these are of those Properties of God whereby he will § 9 be known whereof there is not the least glimpse to be obtained but by and in Christ and whoever knowes him not by these knowes him not at all They know an Idol and not the only true God He that hath not the Son the same hath not the Father 1 Joh. 2. 23. And not to have God as a Father is not to have him at all and he is known as a Father only as he is Love and full of pardoning Mercy in Christ. How this is to be had the Holy Ghost tells us 1 Joh. 5 20. The Son of God is come and hath given us an undestanding that we may know him that is true by him alone we have our understanding to know him that is true Now these Properties of God Christ revealeth in his doctrine in the Revelation he makes of God and his will as the great Prophet of the Church Joh. 17. 6. And on this account the knowledge of them is exposed to all with an evidence unspeakably surmounting that which is given by the Creation to his eternall power and Godhead But the life of this knowledge lyes in an acquaintance with his person wherein the expresse image and beames of this glory of his Father doe shine forth Heb. 1. 3. of which before 2. There are other Propertys of God which though also otherways discovered yet are so cleerly eminently and savingly § 10 only in Jesus Christ. As 1. His Vindictive Justice in punishing sinne 2. His Patience forbearance long-suffering towards sinners 3. His Wisedome in managing things for his own Glory 4. His Alsufficiency in himselfe and unto others All these though they may receive some lower and inferiour manifestations out of Christ yet they cleerly shine only in him so as that it may be our wisedome to be acquainted with them 1. His Vindictive Iustice. § 11 God hath indeed many ways manifested his indignation and anger against sinne so that men cannot but know that it is the Iudgement of God that they which commit such things are worthy of death Rom. 1 32. He hath in the Law threatned to kindle a fire in his anger that shall burne to the very heart of Hell And even in many providentiall dispensations his wrath is revealed from Heaven against all the ungodlinesse of men Rom. 1. 18. So that men must say that he is a God of Judgement And he that shall but consider that the Angells for sinne were cast from Heaven shut up under chaines of everlasting darknesse unto the Iudgement of the great day The rumor whereof seems to have been spread among the Gentiles whence the Poet makes his Iupiter threaten the inferiour rebellions Deitys with that punishment And how Sodom and Gomorrah were condemned with an ovethrow and burned into ashes that they might be examples unto those that should after live ungodly 2 Pet. 2. 6. cannot but discover much of Gods Vindictive Iustice and his anger against sinne but farre more cleare doth this shine into us in the Lord Christ. 1. In him God hath manifested the Naturallnesse of this § 12 Righteousnesse unto him in that it was impossible that it should
in Christ but of this fully before This then also is hid in him 3. There must moreover be a way wherein we must walke with God God did at the beginning assigned us a path to walke in with him even the path of Innocency and exact Holinesse in a Covenant of workes This path by sinne is so filled with thornes and briers so stopped up by curses and wrath that no flesh living can take one step in that path a new way for us to walke in must be found out if ever we think to hold communion with God And this also lys upon the former account It is hid in Christ All the world cannot but by and in him discover a path that a man may walke one step with God in And therefore the holy Ghost tells us that Christ hath consecrated dedicated and set apart for that purpose a new and living way into the holyest of all Heb. 10. 20. a new one for the first old one was uselesse a living one for the other is dead therefore saith he v. 22. let us draw neer having a way to walke in let us draw neere And this way that he hath prepared is no other but himselfe Ioh. 14. 5. in answer to them who would goe to the Father and hold Communion with him he tells them I am the way and no man cometh to the Father but by me He is the medium of all Communication between God and us In him we meet in him we walke all influences of Love Kindesse Mercy from God to us are through him all our returnes of Love Delight Faith Obedience unto God are all through him He being that one way God so often promiseth his people and it is a glorious way Isa. 35. 8. an high way a way of Holinesse a way that none can erre in that once enter it which is further set out Isa. 42. 16. All other ways all paths but this go down to the chambers of death they all lead to walke contrary to God 4. But suppose all this that Agreement be made Acquaintance given and a way provided yet if we have no Strength § 38 to walke in that way what will all this availe us This also then must be added Of our selves we are of no strength Rom. 5. 6. poore weakelings not able to goe a step in the ways of God when we are set in the way either we throw our selves down or Temptations cast us down and we make no progresse and the Lord Iesus tells us plainely that without him we can doe nothing Ioh. 15. 5. not any thing at all that shall have the least acceptation with God Neither can all the creatures in Heaven Earth yeild us the least assistance Mens contending to do it in their own power comes to nothing This part of this Wisdome also is hid in Christ. All strength to walke with God is from him I can doe all things through Christ that strengthneth me saith Saint Paul Phil. 4. 12. who denys that of our selves we have any sufficiency 2 Cor. 3. 5. We that can doe nothing in our selves we are such weaklings can doe all things in Jesus Christ as Giants and therefore in him we are against all oppositions in our way more than Conquerours Rom. 8. 37. and that because from his fullnesse we receive Grace for Grace Joh. 1. 16. From him have we the Spirit of life and power whereby he beares us as on Eagles wings swiftly safely in the paths of walking with God Any step that is taken in any way by strength that is not immediately from Christ is one step towards Hell He first takes us by the arme and teaches us to goe untill he lead us on to perfection He hath milke and strong meat to feed us he strengthens us with all might and is with us in our running the race that is set before us But yet 5. Whence should we take this Confidence as to walke with § 39. Heb. 12. 31. God even our God who is a consuming fire Was there not such a dread upon his people of old that it was taken for granted among them that if they saw God at any time it was not to be endured they must dye Can any but with extreame horrour think of that dreadfull appearance that he made unto them of old upon Mount Sinai untill Moses himself who was their Mediator said I exceedingly feare and quake Heb. 12. 21. and all the people said let not God speake with us least we dye Exod. 20. 19. Nay though men have apprehensions of the Goodnesse and kindnesse of God yet upon any discovery of his Glory how doe they tremble and are filled with dread and astonishment Hath it not been so with the choisest of his Saints Heb. 3. 16. Isa. 6. 5. Job 42. 5 6. whence then should we take to our selves this boldnesse to walke with God This the Apostle will informe us in Heb. 10 19. it is by the blood of Jesus so Ephes. 3 12. in him we have boldnesse and accesse with confidence not standing a farre off like the people at the giving of the Law but drawing nigh to God with boldnesse and that upon this account The dread and terrour of God entred by sinne Adam had not the least thought of hiding himselfe untill he had sinned The guilt of sinne being on the Conscience and this being a common notion left in the hearts of all that God is a most Righteous revenger thereof this fills men with dread and horrour at an apprehension of his presence fearing that he is come to call their sinnes to remembrance Now the Lord Jesus by the Sacrifice and the Attonement that he hath made hath taken away this Conscience of sinne that is a dread of revenge from God upon the account of the guilt thereof He hath removed the slaying sword of the Law and on that account gives us great boldnesse with God discovering him unto us now no longer as a revenging Judge but as a tender mercifull and reconciled Father Moreover wherereas there is on us by nature a Spirit of Bondage filling us with innumerable tormenting feares he takes it a way and gives us the Spirit of Adoption whereby we cry Abba Father behave our selves with Confidence and gracious boldnesse as Children for where the Spirit of God is there is Liberty 2 Cor. 3. 17. That is a freedome from all that dread and terrour which the Administration of the Law brought with it Now as there is no sinne that God will more severely revenge then any boldnesse that man takes with him out of Christ so there is no grace more acceptable to him then that boldnesse which he is pleased to afford us in the blood of Jesus There is then 6. But one thing more to adde and that is that two cannot walke together unlesse they have the same designe in hand § 40 and ayme at the same End this also in a word is given us in the Lord Jesus The End of God is
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
by some strong impulse of actuall grace § 18 recovers the soule from the very borders of Sin So it was in the case of David 1 Sam. 24. 4 5 6. He was almost gone as he speakes himselfe his feet had well nigh slipt The temptation was at the door of prevalency when a mighty impulse of Grace recovers him To shew his Saints what they are their own weakenesse and infirmity he sometimes suffers them to goe to the very edge and brow of the hill and then causeth them to here a word behind them saying this is the right way walk in it and that with power and efficacy and so recovers them to himselfe 3. By taking away the Temptation it selfe when it grows so strong and violent that the poor soule knows not what to doe This is called delivering the Godly out of temptation 2 Pet. 2. 9. As a man is pluckt out of the snare and the snare left behind to hold another This have I known to be the case of many in sundry perplexing Temptations When they have been quite weary have tryed all meanes of helpe and assistance and have not been able to come to a comfortable issue on a suddaine unexpectedly the Lord Christ in his tendernesse and compassion rebukes Sathan that they heare not one word more of him as to their temptation Christ comes in in the storme and saith peace be still 4. By giving in fresh supplys of Grace according as Temptations do grow or increase So was it in the case of Paul 2 Cor. 12. 9. My Grace is sufficient for thee The Temptation whatever it were grew high Paul was earnest for it's removall and receives only this Answer of the sufficiency of the grace of God for his supportment notwithstanding all the growth and increase of the temptation 5. By giving them wisedome to make a right holy and spirituall improvement of all temptations James bids us count it all joy when we fall into manyfold Temptations Ja. 1. 2. which could not be done were there not an holy Sprituall use to be made of them which also himselfe manifests in the words following There are manifold uses of Temptations which experienced Christians with assistance suitable from Christ may make of them This is not the least that by them we are brought to know our selves So Hezechiah was left to be try'd to know what was in him By temptation some bosome hidden corruption is oftentimes discovered that the soul knew not of before As it was with Hazel in respect of enormous crimes so in lesser things with the Saints They would never have believed there had been such lusts and corruptions in them as they have discovered upon their temptations Yea divers having been tempted to one sin have discovered another that they thought not of As some being tempted to pride or worldlinesse or loosenesse of conversation have been startled by it lead to a discovery of a neglect of many dutys and much communion with God which before they thought not of And this is from the tender care of Jesus Christ giving them in suitable helpe without which no man can possibly make use of or improve a Temptation And this is a suitable helpe indeed whereby a temptation which otherwise or to other persons might be a deadly wound proves the lancing of a fester'd sore and the letting out of corruption that otherwise might have endangered the life it selfe So 1 Pet. 1. 6. If need be ye are in heavinesse through manifold temptations 6. When the soul is at any time more or lesse overcome by temptations Christ in his tendernesse relieves it with mercy and pardon So that his shall not sink utterly under their burden 1 Joh. 2. 1 2. By one more or all of these ways doth the Lord Jesus manifest his conjugall tendernesse and compassion towards his Saints in under their Temptations 2. Christ is compassionate towards them in their Afflictions in all their Afflictions he is Afflicted Is. 63. 9. yea it seems that all § 19 our afflictions at least those of one sort namely which consist in Persecutions are his in the first place ours only by participation Coll. 1. 24. We fill up the measure of the Afflictions of Christ. Two things evidently manifest this compassionatenesse in Christ. 1. His interceding with his Father for their releife Zech 1. 12. Christ intercedeth on our behalfe not only in respect of our sinnes but also our sufferings and when the worke of our Afflictions is accomplished we shall have the reliefe he interceds for The Father always heares him And we have not a deliverance from trouble a recovering of health ease of paine freedome from any evill that ever laid hold upon us but it is given us on the intercession of Jesus Christ. Believers are unacquainted with their own condition if they looke upon their mercys as dispensed in a way of common providence And this may indeed be a cause why we esteem them no more are no more thankefull for them nor fruitfull in the enjoyment of them we see not how by what meanes nor on what account they are dispensed to us The Generation of the people of God in the world are at this day alive undevour'd meerly on the account of the Intercession of the Lord Jesus His Compassionatenesse hath been the fountaine of their deliverances Hence often times he rebukes their sufferings and Afflictions that they shall not act to the utmost upon them when they are under them He is with them when they passe through fire and water Isa. 43. 2 3. 2. In that that he doth and will in the winding up of the matter so sorely revenge the quarrell of their sufferings upon their enemies He avenges his Elect that cry unto him yea he doth it speedily The controversy of Sion leads on the day of his vengeance Isa. 34. 4. He lookes upon them sometimes in distresse and considers what is the state of the world in reference to them Zach. 1. 11. We have walked to and fro through the earth and behold all the earth sitteth still and is at rest Say his Messengers to him whom he sent to consider the world and its condition during the affliction of his people This commonly is the condition of the world in such a season they are at rest and quiet their hearts are abundantly satiated they drinke wine in bowles and send gifts one to another Then Christ lookes to see who will come in for their succour Isa. 59. 16 17 and finding none engaging himselfe for their reliefe by the destruction of their adversaries himselfe undertakes it Now this vengeance he accomplishes two ways 1. Temporally upon Persons Kingdomes Nations and Countrys A type whereof you have Is. 63. 1 2 3 4 5 6. As he did it upon the old Roman world Revel 6. 16. and this also he doth two ways 1. By calling out here and there an eminent opposer and making him an example to all the world so he dealt
of meere Grace that it is bestowed on us it is not at all of workes Though it be in its selfe a Righteousnesse of workes yet to us it is of meere Grace So Tit. 3. 4 5 6 7. But ofter that the kindnesse and love of God our Saviour toward man appeared Not by workes of righteousnesse which we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost Which he shed on us abundantly through Jesus Christ our Saviour That being justified by his grace we should be made heires according to the hope of eternall life The rise of all this dispensation is kindnesse and Love that is Grace v. 4. The way of Communication negatively is not by workes of Righteousnesse that we have done positively by the communication of the Holy Ghost v. 5. The meanes of whose procurement is Jesus Christ v. 6. And the work it selfe is by grace v. 7. Here is use made of every word allmost whereby the exceeding rich Grace kindnesse mercy and goodnesse of God may be expressed all concurring in this worke As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his goodnesse benignity readinesse to communicate of himselfe and his good things that may be profitable to us 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy love and propensity of mind to help assist relieve them of whom he speakes towards whom he is so affected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy forgivenesse◠compassion tendernesse to them that suffer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free pardoning bounty undeserved love and all this is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He exercises all these Properties and Attributes of his nature towards us that he may save us and in the bestowing of it giving us the Holy Ghost it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he powred him out as water out of a vessell without stop and hesitation and that not in a small measure but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly and in abundance whence as to the work it selfe it is emphatically said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justified by the Grace of him who is such an one And this doe the Saints of God in their communion with Christ exceedingly rejoyce in before him that the way of their Acceptation before God is a way of Grace kindnesse and mercy that they might not boast in themselves but in the Lord and his goodnesse crying how great is thy goodnesse how great is thy bounty 3. They approve of it and rejoyce in it as a way of great peace and security to themselves and their own soules They remember § 42 what was their state and condition whilest they went about to set up a Righteousnesse of their own and were not subject to the Righteousnesse of Christ how miserably they were tossed up and downe with continuall fluctuating thoughts sometimes they had hope and sometimes were full of feare sometimes they thought themselves in some good condition and anon were at the very brink of Hell their Consciences being racked and torne with sinne and feare but now being justified by Faith they have peace with God Rom. 5. 1. All is quiet and serene not only that storme is over but they are in the haven where they would be They have abiding peace with God Hence is that description of Christ to a poore soule Isa. 32. 2. And a man shall be as an hiding place from the wind and a covert from the tempest as rivers of water in a dry place as the shadow of a great rock in a weary land Wind and Tempest and drought and wearinesse nothing now troubles the soule that is in Christ he hath an hiding place and a covert and rivers of water and the shaddow of a great rock for his security This is the great mystery of Faith in this businesse of our Acceptation with God by Christ that whereas the soule of a Believer finds enough in him and upon him to rend the very caule of the heart to fill him with feares terrour disquietments all his dayes yet through Christ he is at perfect peace with God Isa. 26. 3. Psal. 4. 6 7 8. Hence do the soules of Believers exceedingly magnify Jesus Christ that they can behold the face of God with boldnesse confidence peace joy Assurance that they can call him Father beare themselves on his love walke up and down in quietnesse and without feare how glorious is the Son of God in this Grace They remember the wormwood gall that they have eaten the vinegar and teares they have drunk the trembling of their soules like an Aspen leafe that is shaken with the wind when ever they thought of God what contrivances they have had to hide and flye and escape to be brought now to setlement security must needs greatly affect them 4. They cordially approve of this Righteousnesse because it is a way and meanes of the exceeding Exaltation and honour of § 43 the Lord Jesus whom their soules doe love Being once brought to an acquaintance with Jesus Christ their hearts desire nothing more then that He may be honoured and glorifyed to the utmost in all things have the preheminence Now what can more tend to the advancing and honouring of him in our hearts then to know that He is made of God unto us Wisedome and Righteousnesse 1 Cor. 1. 30. Not that He is this or that part of our Acceptation with God but He is all He is the whole They know that in the account of his working out their acceptation with God He is 1. Honoured of God his Father Phil. 2. 7. 8 9 10. He § 44 made himselfe of no reputation and tooke upon him the forme of a servant and was made in the likenesse of men And being found in fashion as a man he humbled himselfe and became obedient unto death even the death of the crosse wherefore God also hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in Heaven and things in earth and things under the earth and that every tongue should confesse that Jesus Christ is Lord to the Glory of God the Father Whether that word wherefore denotes a connexion of causality or only a consequence this is evident that on the account of his suffering and as the end of it He was honoured and exalted of God to an unspeakable preheminence dignity and Authority according as God had promised him on the same account Is. 53. 11 12. Act. 2. 36. Act. 5. 30 31. And therefore it is said that when He had by himselfe purged our sinnes He sate down at the right hand of the Majesty on high Heb. 1. 3. 2. He is on this account honoured of all the Angells in Heaven § 45 even because of this great worke of bringing sinners unto God for they do not only bow down desire to look into the mystery of the crosse 1 Pet. 1. 12. but worship and praise him allways on this
account Revel 5. 11 12 13 14. I heard the voyce of many Angells round about the throne and living creatures and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands saying with a loud voyce worthy is the Lambe that was slaine to receive power and riches and wisedome and strength and Honour and Glory and blessing And every creature which is in Heaven and Earth and under the Earth and such as are in the Sea and all that are in them heard I saying blessing honour glory and power be unto him that sitteth on the Throne and unto the Lambe for ever and ever And the living creatures said Amen and the fore and twenty Elders fell down and worshiped him that liveth for ever and ever The Reason given of this glorious and wonderfull Doxologie this Attribution of Honour and Glory to Jesus Christ by the whole Host of Heaven is because he was the Lambe that was slaine that is because of the worke of our Redemption and our bringing unto God And it is not a little refreshment and rejoycing to the souls of the Saints to know that all the Angells of God the whole Host of Heaven which never sinned doe yet continually rejoyce and ascribe prays and honour to the Lord Jesus for his bringing them to peace and favour with God 3. He is honoured by his Saints all the world over and § 46 indeed if they doe not who should If they honour him not as they honour the Father they were of all men the most unworthy but see what they doe Revel 1. 5 6. Unto him that loved us and washed us from our sinnes in his own blood and hath made us Kings and Priests to God and his Father to him be Glory for ever and ever amen Chap. 5. 8 9 10. The foure living creatures and four and twenty Elders fell down before the Lambe having every one of them harps and golden viols full of Odors which are the prayers of the Saints and they sung a new song saying thou art worthy to take the booke and to open the seales thereof for thou wast slain hast redeemed us unto Godby thy blood out of every kindred and tongue and people and Nation and hast made us unto God Kings and priests and we shall raigne on the earth The great solemne worship of the Christian Church consists in this Assignation of Honour and Glory to the Lord Jesus therefore doe they love him honour him delight in him as Paul Phil. 3. 8. and so the Spouse Cant. 5. 9 10 11. and this is on this account 5. They cordially approve of this Righteousnesse this way § 47 of Acceptation as that which brings Glory to God as such When they were labouring under the guilt of sinne that which did most of all perplex their soules was that their safety was inconsistent with the Glory and honour of the great God with his Justice Faithfullnesse and truth all which were engaged for the destruction of sinne and how to come off from ruine without the losse of their honour he saw not But now by the Revelation of this Righteousnesse from Faith to Faith they plainly see that all the properties of God are exceedingly glorifyed in the pardon Justification and Acceptance of poor sinners As before was manifested And this is the first way whereby the Saints hold daily communion with the Lord Jesus in this purchased Grace of Acceptation with God They consider approve of and rejoyce in the way meanes and thing it selfe 2. They make an Actuall commutation with the Lord Iesus as to their sins and his Righteousnesse of this there are also sundry § 48 parts 1. They Continually keep alive upon their hearts a sense of the guilt evill of sin even then when they are under some comfortable perswasions of their personall Acceptance with God Sense of pardon takes away the horrour and feare but not a due sense of the guilt of sinne It is the daily exercise of the Saints of God to consider the great provocation that is in sinne their sinnes the sin of their nature and lives to render themselves vile in their own hearts and thoughts on that account to compare it with the terrour at the Lord and to judge themselves continually This they doe in Generall my sin is ever before me says David They set sinne before them not to terrify and offright their soules with it but that a due sense of the evill of it may be kept alive upon their hearts 2. They gather up in their thoughts the sins for which they § 49 have not made a papticular reckoning with God in Christ or if they have begun so to doe yet they have not made cleare worke of it nor come to a cleare and comfortable issue There is nothing more dreadfull then for a man to be able to digest his convictions to have sin looke him in the face and speak perhaps some words of terror to him and to be able by any charmes of diversions or delays to put it off without comming to a full tryall as to state and condition in reference thereunto This the Saints doe They gather up their sinnes lay them in the ballance of the Law see and consider their weight and desert And then 3. They make this commutation I speak of with Jesus Christ § 50 that is 1. They seriously consider and by Faith conquer all objections to the contrary that Jesus Christ by the will and appointment of the Father hath really undergone the punishment that was due to those sinnes they laye now under his eye and consideration Isa. 53. 6. 2 Cor. 5. 21. He hath as certainly and really answered the Justice of God for them as if he himselfe the sinner should at that instant be cast into Hell he could doe 2. They hearken to the voyce of Christ calling them to him § 51 with their burden come unto me ye that are weary and heavy laden come with your burdens Come thou poor soule with thy guilt of sinne why what to doe why this is mine saith Christ this Agreement I made with my Father that I should come and take thy sinnes and heare them away They were my lot Give me thy burden give me all thy sinnes thou knowest not what to doe with them I know how to dispose of them well enough so that God shall be glorifyed and thy soule delivered Hereupon 3. They lay downe their sinnes at the Crosse of Christ upon § 52 his shoulders This is Faiths great and bold venture upon the Grace Faithfulnesse and Truth of God To stand by the crosse and say ah He is bruised for my sinnes and wounded for my transgressions and the chastisement of my peace is upon him He is thus made sinne for me Here I give up my sinnes to him that is able to beare them to undergoe them He requires it of my hands that I should be content that he should undertake for them and that I
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
things chiefly that as you may be provided for them so when they do befall you you may be supported with the consideration of my Deity and Omniscience who told you all these things before they came to passe v. 4. but these things have I told you that when the time shall come you may remember I told you of them But if they be so necessary whence is it that thou hast not acquainted us with it all this while why not in the beginning at our first calling Even saith our Saviour because there was no need of any such thing for whilest I was with you you had protection and direction at hand And these things I said not at the beginning because I was present with you but now the state of things is altered I must leave you v. 5. And for your parts so are you astonished with sorrow that you doe not aske me whether I goe the consideration whereof would certainly relieve you seeing I goe to take possession of my glory and to carry on the worke of your salvation but your hearts are filled with sorrow and feare and you doe not so much as enquire after reliefe v. 5. 6. whereupon he adjoynes that wonderfull assertion v. 7. Neverthelesse I tell you the truth it is expedient for you that I goe away for if I goe not away the Comforter will not come unto you but if I depart I will send him unto you This verse then being the peculiar foundation of what shall afterward § 5 be declared must particularly be considered as to the words of it and their interpretation and that both with respect to the preface of them and the asseveration in them with the Reason annexed thereunto 1. The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an adversative not excepting to any thing of what himselfe had spoken before but to their apprehension I know you have sad thoughts of these things but yet neverthelesse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I tell you the truth The words are exceeding Emphaticall and denote some great thing to be ushered in by them First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I tell it you this that shall now be spoken I who love you who take care of you who am now about to lay downe my life for you they are my dying words that you may believe me I who am truth it selfe I tell you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I tell you the truth you have in your sad misgiving hearts many misapprehensions of things you think if I would abide with you all these evills might be prevented but alasse you know not what is good for you nor what is expedient I tell you the truth this is truth it selfe and quiet your hearts in it There is need of a great deale of evidence of truth to comfort their soules that are dejected and disconsolate under an apprehension of the absence of Christ from them be the Apprehension true or false And this is the first part of the words of our Saviour the preface to what he was to deliver to them by way of a weighty convincing asseveration to disintangle thereby the thoughts of his Disciples from prejudice and to prepare them for the receiving of that great Truth which he was to deliver 2. The Assertion it selfe followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 6 it is expedient for you that I goe away There are two things in the words Christs departure and the usefulnesse of it to his Disciples For his departure it is known what is intended by it The withdrawing his bodily presence from the earth after his Resurrection the heavens being to receive him untill the time of the restitution of all things For in respect of his Diety and the exercise of Love and care towards them he promised to be with them to the end of the world Mat. 28. last Of this saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it conduceth to your good it is profitable for you it is for your advantage it will answer the end that you aime at that is the sence of the word which we have translated expedient it is for your profit and advantage This then is that which our Saviour asserts and that with the earnestnesse before mentioned desiring to convince his sorrowfull followers of the truth of it namely that his departure which they so much feared and were troubled to think of would turne to their profit and advantage 3. Now although it might be expected that they should acquiesce § 7 in this asseveration of truth it selfe yet because they were generally concerned in the ground of the truth of it he acquaints them with that also and that we may confesse it to be a great matter that gives certainty and evidence to that proposition he expresses it negatively and positively if I goe not away he will not come but if I depart I will send him Concerning the going away of Christ I have spoken before of the Comforter his coming and sending I shall now treat as being the thing aimed at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word being of sundry significations § 8 many Translations have thought fit not to restraine it but doe retaine the Originall word paracletus so the Syriak also and as some think it was a word before in use among the Jewes whence the Chaldee Paraphrast makes use of it Job 16. 20. and among'st them it signifies one that so taught others as to delight them also in his teaching that is to be their Comforter In Scripture it hath two eminent significations an Advocate and a Comforter in the first sence our Saviour is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2. 2. whether it be better rendered here an Advocate or a Comforter may be doubted Look into the foregoing occasion of the words which is the Disciples sorrow and trouble and it seemes to require the Comforter sorrow hath filled your hearts but I will send you the Comforter look into the next words following which containe his peculiar work for which he is now promised to be sent and they require he should be an Advocate to plead the cause of Christ against the world v. 8. I shall choose rather to interpret the promise by the Occasion of it which was the Sorrow of his Disciples and to retaine the name of the Comforter Who this Comforter is our Blessed Saviour had before declared Chap. 15. 26. he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of § 9 Truth that is the Holy Ghost who revealeth all truth to the Sons of men Now of this Comforter two things are affirmed 1. That He shall come 2. That Christ shall send him 1. That he shall come The Affirmative of his coming on the performance of that condition of it of Christs going away is included in the negation of his comming without its accomplishment If I goe not away he will not come if I doe goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will come so that there is not only the mission of Christ but the will