and the fruite of it in obediemce 2. As He in for and by whom we have acceptance with God § 30 in our obedience They know all their dutys are weake imperfect not able to abide the presence of God and therefore they looke to Christ as he who beares the iniquity of their Holy things who adds incense to their prayers gathers out all the weeds of their dutys end makes them acceptable to God 3. As one that hath renewed the commands of God unto them with mighty obligations unto obedience So the Apostle 2 Cor. 5. 14 15. the love of Christ constraines us of which afterwards 4. They consider him as God equall with his Father to whom all honour and obedience is due So Rev. 5. 14. But these things I have not long since opened in another treatise dealing about the Worship of Christ as Mediatour This then the Saints doe in all their Obedience they have a speciall regard to their deare Lord Jesus He is on all these accounts and innumerable others continually in their thoughs his love to them his life for them his death for them all his kindnesse and mercys constrains them to live to him 2. By labouring to abound in fruits of Holinesse as he deals § 31 with us in a way of bounty and deales out unto us abundantly so he requires that we abound in all gratefull obedientiall returnes to him so we are exhorted to be allways abounding in the worke of the Lord 1 Cor. 15. 58. This is that I intend the Saints are not satisfyed with that measure that at any time they have attained but are still pressing that they may be more dutifull more fruitfull to Christ. And this is a little glympse of some of that Communion § 32 which we enjoy with Christ. It is but a little from him who hath the least Experience of it of all the Saints of God who yet hath found that in it which is better then ten thousand worlds who desires to spend the residue of the few and evill days of his pilgrimage in pusuite hereof in the contemplation of the Excellencys desireablenesse Love and Grace of our deare Lord Jesus and in making returnes of obedience according to his will To whose soule in the middest of the perplexities of this wretched world and cursed rebellions of his own heart this is the great reliefe that he that shall come will come and will not tarry The spirit and the Bride say come and let him that readeth say come even so come Lord Iesus CHAP. VI. 1. Of Communion with Christ in purchased Grace Purchased Grace considered in respect of its rise and fountaine The first rise of it in the Obedience of Christ Obedience Properly ascribed to Christ Two ways considered what it was and wherin it did consist Of his Obedience to the Law in Generall Of the Law of the Mediator His habituall Righteousnesse how necessary as also his obedience to the Law of the Mediatour Of his actuall obedience or active Righteousnesse All Christs obedience performed as he was mediatour His active obedience for us This proved at large Gal. 4. 4 5. Rom. 5. 19. Phil. 3. 19. Zach. 3. 3 4 5. One Objection removed Considerations of Christs active Righteousnesse closed Of the Death of Christ and its influence into our Acceptation with God A price Redemption what it is A Sacrifice Attonement made thereby A punishment satisfaction thereby The intercession of Christ with its influence into our Acceptation with God OUR processe is now to Communion with Christ in § 1 Purchased Grace as it was before proposed That we may know him and the Power of his Resurrection and the Fellowship of his suffering and be made conformable to his death Phil. 3. 10. By Purcased grace I understand all that Righteousnesse and Grace which Christ hath procured or wrought out for us or doth by any meanes make us partakers of or bestowes on us for our benefit by any thing that he hath done or suffered or by any thing he continueth to doe as Mediatour The first may be considered two ways 1. In respect of the Rise and Fountaine of it 2. Of its nature or wherein it consisteth 1. It hath a threefold Rise Spring or Causality in Christ. 1. The Obedience of his Life 2. The Suffering of his Death 3. His continued Intercession All the Actions of Christ as Mediatour leading to the Communication of Grace unto us may be either referred to these heads or to some things that are subservient to them or consequents of them For the nature of this Grace wherin we have Communion with Christ flowing from these heads and fountaines it may § 2 be referred to these three 1. Grace of Justification or acceptation with God which makes a relative change in us as a state and condition 2. Grace of Sanctification or Holinesse before God which makes a reall change in us as to principle and operation 3. Grace of Priviledge which is mixed as we shall shew if I goe forth to the handling thereof Now that we have Communion with Christ in this purchased § 3 Grace is evident on this single consideration that there is almost nothing that Christ hath done which is a spring of that Grace whereof we speake but we are said to doe it with him We are Crucifyed with him Gal. 2. 20. we are dead with him 2 Tim. 2. 11. Col. 3. 3. and buried with him Rom. 6. 4. Col. 2. 12. we are quickned together with him Col. 2. 13. risen with him Col. 3. 1. He hath quickned us together with Christ and hath raised us up together and made us sit together in Heavenly places Ephes. 2. 5 6. In the actings of Christ there is by vertue of the compact between him as Mediatour and the Father such an assured foundation laid of the communication of the fruites of those actings unto those in whose stead he performed them that they are said in the participation of those fruites to have done the same things with him The life and power of which truth we may have occasion hereafter to inquire into The first fountaine and spring of this Grace wherein we have § 4 our Communion with Christ is first to be considered and that is the Obedience of his life cōcerning which it must be declared 1. What it is that is intended thereby wherein it consisteth 2. What influence it hath into the Grace whereof we speake To the handling of this I shall only premise this Observation namely that in the order of procurement the Life of Christ as was necessary precedeth his death and therefore we shall handle it in the first place But in the order of Application the Benefits of his death are bestowed on us antecedently in the nature of the things themselves unto those of his life as will appeare and that necessarily from the state and condiwherein we are 1. By the Obedience of the life of Christ I intend the universall § 5 Conformity of the Lord
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
of God on the account of our Redemption To him that loved us and washed us with his own blood to him be praise and glory Rev. 1. 6 4 14. And are not the like praises and blessings due to him by whom the work of Redemption is made effectuall to us who with no lesse infinite love undertook our consolation then the Sonne our Redemption when we feele our hearts warmed with joy supported in peace established in our obedience let us ascribe to him the praise that is due to him blesse his name and rejoyce in him And this glorifying of the Holy Ghost in thanksgivings on § 10 a spirituall sense of his consolations is no small part of our communion with him Considering his free ingagement in this work his coming forth from the Father to this purpose his mission by the Son and condescension therein his Love and kindnesse the soule of a believer is powred out in thankfull praises to him and is sweetly affected with the duty There is no duty that leaves a more heavenly savour in the soule then this doth Also in our prayers to him for the carrying on the work of our consolation which he hath undertaken ly's our communion § 11 with him John praies for Grace and peace from the seven spirits that are before the Throne or the Holy Ghost whose operations are perfect and compleat This part of his worship is expresly mentioned frequently in Scripture and all others do necessarily attend it Let the Saints consider what need they stand in of these effects of the Holy Ghost before mentioned with many such others as might be insisted on Weigh all the priviledges which we are made partakers of Remember that he distributes them as he will that he hath the Soveraigne disposall of them and they will be prepared for this duty How and in what sense it is to be performed hath been already declared what is the formall reason of this worship and § 12 ultimate object of it I have also manifested In the duty it selfe is put forth no small part of the life Efficacy and vigor of Faith and we come short of that enlargednesse of spirit in dealing with God and are straightned from walking in the breadth of his waies which we are called unto if we learne not our selves to meet him with his worship in every way he is pleased to communicate himselfe unto us In these things he does so in the person of the Holy Ghost In that person do we meet him his Love Grace and Authority by our prayers and supplications Again Consider him as he condescends to this delegation of the Father and the Sonne to be our Comforter and ask him daily § 13 of the Father in the name of Jesus Christ. This is the daily work of Believers They look upon and by Faith consider the Holy Ghost as promised to be sent In this promise they know lies all their Grace peace mercy joy and hope For by him so promised and him alone are these things communicated to them If therefore our life to God or the joy of that life be considerable in this we are to abound to ask him of the Father as Children doe of their Parents daily bread And as in this asking and receiving of the Holy Ghost we have communion with the Father in his Love whence he is sent and with the Son in his Grace whereby he is obtained for us so with himselfe on the account of his voluntary condescension to this dispensation Every request for the Holy Ghost implyes our closing with all these Oh the Riches of the Grace of God Humbling our selves for our miscarriages in reference to him is another part of our communion with him That we § 14 have grieved him as to his Person quenched him as to the motion of his grace or resisted him in his Ordinances is to be mourned for as hath been declared Let our Soules be humbled before him on this account This one considerable Ingredient of Godly sorrow and the thoughts of it are as suitable to the affecting of our Hearts with humiliation and indignation against sin as any other whatever I might proceed in the like considerations as also make application of them to the particular effects of the Holy Ghost enumerated but my designe is only to point out the heads of things and to leave them to the improvement of others I shall shut up this whole discourse with some considerations § 15 of the sad estate and condition of men not interested in this promise of the Spirit nor made partakers of his Consolation 1. They have no true Consolation or comfort be their Estate condition what it will Are they under affliction or in trouble They must beare their own burden and how much to weak they are for it if God be pleased to lay on his hand with more weight then ordinary is easily known Men may have stoutnesse of Spirit and put on great Resolutions to wrestle with their troubles But when this is meerly from the naturall spirit of a man 1. For the most part it is but an outside It is done with respect to others that they may not appeare low spirited or dejected Their hearts are eaten up and devoured with troubles and anxiety of minde Their thoughts are perplexed and they are still striving but never come to a conquest Every new trouble every little alteration in their trialls puts them to new vexation It is an ungrounded resolution that beares them up and they are easily shaken 2. Secondly what is the best of their resolves and enduring it is but a contending with God who hath entangled them the strugling of a flea under a mountaine Yea though on out ward considerations and principles they endeavour after patience and tolerance yet all is but a contending with God a striving to be quiet under that which God hath sent on purpose to disturbe them God doth not afflict men without the Spirit to exercise their patience but to disturbe their peace and security All their arming themselves with patience and resolution is but to keep the hold that God will cast them out of or else make them the nearer to ruine This is the best of their consolation in the time of their trouble 3. Thirdly if they doe promise to themselves any thing of the care of God towards them and relieve themselves thereby as they often doe on one account or another especially when they are driven from other holds all their reliefe is but like the dreaming of an hungry man who supposeth that he eateth and drinketh and is refreshed but when he awaketh he is empty and disappointed So are they as to all their reliefe that they promise to receive from God and the support which they seem to have from him When they are awaked at the latter day and see all things clearly they will find that God was their enemy laughing at their calamity and mocking when their feare was on them So is it with them
peculiarly dispenseth himselfe unto us in free love So the Apostle sets it forth in the following verses this is love v. 9. this is that which I would have you take notice of in him that he makes out love unto you in sending his only begotten Son into the world that we might live through him So also v. 10. He loved us and sent his Son to be the propitiation for our sins And that this is peculiarly to be eyed in him the holy Ghost plainely declares in making it Antecedent to the Sending of Christ and all mercyes and benefits whatever by him received This love I say in its self is Antecedent to the purchase of Christ although the whole fruit thereof be made out alone thereby Ephes. 1. 4 5 6. 2. So in that distribution made by the Apostle in his solemne parting Benediction 2 Cor. chap. 13. v. 13. The Grace of the Lord Iesus Christ the LOVE OF GOD and the fellowship of the Holy Ghost be with you Ascribing sundry things unto the distinct persons it is Love that he peculiarly assignes to the Father And the Fellowship of the Spirit is mentioned with the Grace of Christ and the Love of God because it is by the Spirit alone that we have fellowship with Christ in Grace and with the Father in Love although we have also peculiar fellowship with him as shall be declared 3. John chap. 16. v. 26 27. saith our Saviour I say not § 9 unto you that I will pray the Father for you for the Father himselfe loveth you but how is this that our Saviour saith I say not that I will pray the Father for you when he saith plainely chap. 14. v. 16. I will pray the Father for you The Disciples with all the Gracious words comfortable and Faithfull promises of their Master with most Heavenly discoveries of his Heart unto them were even fully convinced of HIS deare and tender Affections towards them as also of his continued care and kindnesse that he would not forget them when bodily he was gone from them as he was now upon his departure but now all their thoughts are concerning the Father how they should be accepted with him what respect he had towards them Saith our Saviour take no care of that nay impose not that upon me of procuring the Fathers love for you but know that this is his peculiar Respect towards you and which you are in him He himselfe loves you It is true indeed as I told you that I will pray the Father to send you the Spirit the Comforter and with him all the Gracious fruits of his Love but yet in the point of love it selfe free love Eternall Love there is no need of any Intercession for that for eminently the Father himselfe loves you resolve of that that you may hold Communion with him in it be no more troubled about it Yea as your great trouble is about the Fathers love so you can no way more trouble or burden him then by your unkindnesse in not believing of it So it must needs be where sincere Love is questioned 4 The Apostle teaches the same Rom. chap. 5. 5. The Love § 10 of God is shed abroad in your hearts by the Holy Ghost that is given unto you God whose Love this is is plainely distinguished from the Holy Ghost who sheds abroad that Love of his And v. 8. he is also distinguished from the Sonne for it is from that Love of his that the Son is sent and therefore it is the Father of whom the Apostle here specially speaketh and what is it that he ascribes to him even Love which also v. 8. he commendeth to us sets it forth in such a signall and eminent expression that we may take notice of it and close with him in it To carry this businesse to its height there is not only most frequent peculiar mention made of the Love of God where the Father is eminently intended and of the Love of the Father expressely but he is also called the God of Love 2 Cor. 13. 11. and is said to be love so that whoever will know him 1 John 4. 8. or dwell in him by fellowship or Communion vers 16. must doe it as he is Love 5. Nay whereas there is a twofold divine Love Beneplaciti § 11 and Amicitiae a Love of good pleasure and destination and a Love of Friendship and Approbation they are both peculiarly assigned to the Father in an Eminent manner 1 John chap. 3. 16. God so loved the world that he sont c. that is with the Love of his purpose and good pleasure his determinate will of doing Good This is distinctly ascribed to him being laid down as the cause of sending his Son So Rom. 9. 11 12 Ephes 1. 4 5. 2 Thess. 2. 13 14. 1 John 4. 8 9. 2 Iohn chap. 14. v. 23. there is mention of that other kind of love where of we speak If any man love me saith Christ he will keep my words and my Father will love him and we will come unto him and make our abode with him The Love of Friendship and Approbation is here eminently ascribed to him says Christ we will come even Father and Sonne to such a one and dwell with him that is by the Spirit but yet he would have us take notice that in point of Love the Father hath a peculiar prerogative My Father will love him 6. Yea and as this love is peculiarly to be eyed in him so it § 12 is to be looked on as the fountaine of all following gracious Dispensations Christians walke often times with exceedingly troubled hearts concerning the thoughts of the Father towards them they are well perswaded of the Lord Christ and his good will the difficulty lies in what is their acceptance with the Father what is his heart towards them Shew us the Father and it shall suffice Iohn 14. 8. Now this ought to be so farre a way that his Love ought to be looked on as the Fountaine from whence all other sweetnesses flow Thus the Apostle sets it out Titus chap. 3. v. 4. After that the kindnesse and Love of God our Saviour toward man appeared It is of the Father of whom he speakes for v. 6. he tells us that he makes out unto us or sheds that love upon us abundantly through Jesus Christ our Saviour And this Love he makes the Hinge upon which the great Alteration and Translation of the Saints doth turne for saith he v. 3. We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasurs living in malice and envy hatefull and hating one another All naught all out of Order and Vile Whence then is our Recovery The whole rise of it is from this Love of God flowing out by the wayes there described For when the kindnesse and love of God appeared that is in the fruits of it then did this alteration ensue To secure us hereof there is not
any thing that hath a loving and tender nature in the world and doth act suitably thereunto which God hath not compared himselfe unto Separate all weaknesse and impefection which is in them yet great impressions of love must abide He is as a Father a Mother a Sheaphard an Hen over Chickins and the like Psal. 103. 13. Isa. 63. 16. Math 6. 6. Isa 66. 13. Psal 23. 1. Isa. 40. 11. Math 23. 37. I shall not need to adde any more proofes This is that which is demónstrated There is love in the person of the Father peculiarly held out untô the Saints as wherein he will and doth hold Communion with them Now to compleat Communion with the Father in love two § 13 things are required of Believers 1. That they receive it of him 2. That they make suitable returnes unto him 1. That they doe receive it Communion consists in giving and receiving Untill the Love of the Father be received we have no Communion with him therein How then is this Love of the Father to be received so as to hold fellowship with him I answer by Faith The receiving of it is the believing of it God hath so fully so eminently revealed his Love that it may be received by Faith You believe in God John chap. 14. 1. that is the Father and what is to be believed in him His love for he is love 1 John 8. 8. It is true there is not an immediate acting of Faith upon the § 14 Father but by the Son He is the Way the Truth and the Life no man cometh unto the Father but by him John chap. 14. v. 6. He is the mercifull high Priest over the House of God by whom we have Accesse to the throne of Grace by him is our manuduction unto the Father By him we believe in God 1 Pet. 1. 21. But this is that I say When by and through Christ we have an Accesse unto the Father we then behold his Glory also and see his Love that he peculiarly beares unto us and act faith thereon We are then I say to Eye it to believe it to receive it as in him the Issues and fruits thereof being made out unto us through Christ alone Though there be no Light for us but in the Beames yet we may by the Beames see the sunne which is the Fountaine of it Though all our Refreshment actually lye in the streames yet by them we are led up unto the fountaine Jesus Christ in respect of the love of the Father is but the Beame the Streame wherein though actually all our Light our Refreshment lyes yet by him we are lead to the Fountaine the Sunne of Eternall Love it selfe Would Believers exercise themselves herein they would find it a matter of no small Spirituall improovement in their walking with God This is that which is aymed at Many darke and disturbing thoughts are apt to arise in this thing Few can carry up their hearts and minds to this height by faith as to rest their soules in the Love of the Father they live below it in the troublesome Region of hopes and feares stormes and clouds All here is serene and quiet But how to attain to this pitch they know not This is the will of God that He may always be eyed as Benigne Kind Tender Loving and unchangeable therein and that peculiarly as the Father as the great fountaine and spring of all gracious Communications and fruits of Love This is that which Christ came to reveale God as a Father John 1. 18. That name which he declares to those who are given him out of the world John 17. 6. And this is that which he effectually leads us to by himselfe as he is the only way of going to God as a Father John 14. 5 6. that is as Love And by doing so gives us the rest which he promiseth for the Love of the Father is the only rest of the soule It is true as was said we doe not this formally in the first instant of Believing We believe in God through Christ. 1 Pet. 1. 21. Faith seeks out rest for the soule This is presented to it by Christ the Mediator as the only procuring cause Here it abides not but by Christ it hath an accesse to the Father Ephes. 2. 18. into his Love finds out that he is Love as having a designe a purpose of Love a good pleasure towards us from eternity A delight a complacency a good will in Christ all cause of Anger and Aversation being taken away The soule being thus by Faith through Christ by him brought into the bosome of God into a comfortable perswasion and spirituall perception and sense of his love there reposes and rests it selfe And this is the first thing the Saints doe in their Communion with the Father of the due improovement whereof more afterwards 2. For that suitable returne which is required this also in a § 15 maine part of it beyond which I shall not now extend it consisteth in Love God Loves that he may be beloved When he comes to command the Returne of his Received Love to compleat Communion with him he says My son give me thy Heart Prov. chap. 23. v. 26. thy Affections thy Love Thou shalt Love the Lord thy God with all thy Heart and with all thy soule and with all thy strength and with all thy mind Luk. chap. 10. v. 27. this is the returne that he demandeth When the Soule sees God in his dispensation of Love to be Love to be infinitely lovely and loving rests upon and delights in him as such then hath it Communion with him in Love This is Love that God Loves us first and then we love him again I shall not now goe forth into a discription of divine Love Generally Love is an Affection of union and nerenesse with Complacency therein So long as the Father is looked on under any other Apprehension but only as acting love upon the Soule it breeds in the soule a dread and Aversation Hence the flying and hiding of sinners in the Scriptures But when he who is the Father is considered as a Father acting Love on the Soule this raises it to love againe This is in Faith the ground of all acceptable obedience Deut. 5. 10. Exod. 20. 6. Deut. 10. 12. 11. 1. 13. 13. 3. Thus is this whole businesse stated by the Apostle Ephes. 1. 4. according as hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love It begins in the love of God and ends in our love to him That is it which the Eternall Love of God aymes at in us and workes us up unto It is true our universall obedience falls within the Compasse of our Communion with God but that is with him as God our blessed Soveraigne Lawgiver and Rewarder As he is the Father our Father in Christ as revealed unto us to be Love above and
put their trust in thee Men cannot abide with God in spirituall Meditations He looseth Soules Company by their want of this insight into his Love They fix their thoughts only on his terrible Majesty severity and Greatnesse and so their Spirits are not endeared Would a soule continually Eye his everlasting tendernesse and compassion his thoughts of kindnesse that have been from of old his present gracious Acceptance it could not beare an hours absence from him whereas now perhaps it cannot watch with him one houre Let then this be the Saints first notion of the Father as one full of eternall free Love towards them Let their hearts and thoughts be fill'd with breaking through all discouragements that lye in the way To raise them hereunto let them Consider 1. Whose love it is It is the Love of him who is in himself Alsufficient infinitely satiated with himselfe and his own Glorious § 4 Excellencyes and Perfections Who hath no need to goe forth with his love unto others nor to seek an Object of it without himselfe There might He rest with delight and Complacency to Eternity He is sufficient unto his own love He had his Sonne also his Eternall* Wisedome to rejoyce and delight himselfe in from all Eternity Prov. 8. 30. This might take up and satiate the whole delight of the Father But he will love his Saints also And it is such a love as wherein he seeks not his own Satisfaction only but our good therein also The love of a God the love of a Father whose proper outgoings are kindnesse and Bounty 2. What kind of Love it is and it is 1. Eternall It was fixed on us before the § 5 Foundation of the World before we were or had done the least good then were his thoughts upon us then was his delight in us Then did the Son rejoyce in the thoughts of fullfilling his Fathers delight in him Prov. 8. 30. Yea the Delight of the Father in the Son there mentioned is not so much his absolute delight in him as the expresse image of his Person and the brightnesse of his Glory wherein he might behold all his own Excellencys and perfections but with respect unto his love and his delight in the Sons of men So the order of the words require us to understand it I was daily his Delight and My delights were with the Sonnes of Men. That is in the thoughts of kindnesse and Redemption for them and in that respect also was he his Fathers delight It was from Eternity that he laid in his own bosome a designe or our happinesse The very thoughts of this is enough to make all that is within us like the babe in the wombe of Elizabeth to leap for joy A sense of it cannot but prostrate our soules to the lowest abasement of an humble holy Reverence and make us rejoyce before him with trembling 2. Free He § 6 Loves us because he will there was there is nothing in us for which we should be beloved Did we deserve his Love it must goe lesse in its valuation Things of due debt are seldome the matter of thankfullnesse but that which is Eternally antecedent to our being must needs be absolutely free in its respects to our well being This gives it life and being is the Reason of it and sets a price upon it Rom. 9. 12. Ephes. 1. 3 4. Titus 3. 5. Jam. 1. 18. 3. Unchangeable Though we change every day yet his § 7 Love changeth not Could any kind of provocation turne it a way it had long since ceased It s unchangeablenesse is that which carryeth out the Father unto that infinitenesse of patience and Forbearance without which we dye we perish 2 Pet. 3. 9. which he exerciseth towards us And it is 4. Distinguishing He hath not thus loved all the word § 8 Jacob have I loved but I hated Esau why should he fixe his love on us and passe by millions from whom we differ not by Nature that he should make us sharers in that and all the fruits of it which most of the great and wisemen of the world are excluded from I name but the heads of things Let them enlarge whose hearts are touched Let I say the soule frequently Eye the Love of the Father and that under these Considerations they are all soule-conquering and endearing 2 So Eye it as to receive it unlesse this be added all is in vaine as to any Communion with God We doe not hold Communion § 2 with him in any thing untill it be received by faith This then is that which I would provoke the Saints of God unto even to believe this Love of God for themselves and their own part believe that such is the Heart of the Father towards them accept of his witnesse herein His Love is not ours in the sweetnesse of it untill it be so received Continually then act thoughts of faith on God as Love to thee as embracing thee with the Eternall free Love before described When the Lord is by his word presented as such unto thee let thy mind know it and assent that it is so and thy will embrace it in its being so and all thy Affections be filled with it Set thy whole heart to it Let it be bound with the cords of this Love If the King be bound in the galleries with thy Love shouldest thou not be bound in heaven with his 3. Let it have its proper fruit and Efficacy upon thy heart in returnes of Love to him againe So shall we walke in the Light of § 10 Gods Countenance and hold holy Communion with our Father all the day long Let us not deale unkindly with him and returne him sleighting for his good will Let there not be such an Heart in us as to deale so unthankfully with our God Now to further us in this duty and the daily constant practise of it I shall adde one or two considerations that may be of importance thereunto as 1. It is exceeding acceptable unto God even our Father that we should thus hold Communion with him in his Love that he § 11 may be received into our Soules as one full of Love tendernesse and kindnesse towards us Flesh and Bloud is apt to have very hard thoughts of him to think he is alwaies angry yea implacable that it is not for poore creatures to draw nigh to him that nothing in the World is more desireable then never to come into his presence or as they say where he hath any thing to doe Who amongst us shall dwell with that devouring fire who amongst us shall inhabit with those everlasting burnings say the sinners in Sion and I knew thou wast an austere man saith the evill Servant in the Gospell Now there is not any thing more grievous to the Lord nor more subservient to the designe of Sathan upon the Soule then such thoughts as these Sathan claps his hands if I may so say when he
can take up the Soule with such thoughts of God he hath enough all that he doth desire This hath been his designe and way from the beginning The first blood that Murderer shed was by this meanes He leades our first Parents into hard thoughts of God hath God said so hath he threatned you with death he knows well enough it will be better with you with this Engine did he batter and overthrow all mankind in one and being mindfull of his ancient conquest he readily useth the same weapons wherewith then he so succesfully contended Now it is exceeding Grievous to the Spirit of God to be so slandered in the hearts of those whom he dearely loves How doth he expostulate this with Syon What iniquity g have you seen in me saith he have I been a Wildernesse unto you or a Land of darknesse Syon hath said the Lord hath forgotten me and my God hath forsaken me but can a mother c. The Lord takes nothing worse at the hands of his then such hard thoughts of him knowing full well what fruit this bitter Root is like to beare what Alienation of Heart what drawings back what unbeliefe and Tergiversations in our walking with him How unwilling is a Child to come into the presence of an angry Father Consider then this in the first place Receiving of the Father as he holds out Love to the soule gives him the Honour he aimes at and is exceeding acceptable unto him He often sets it out in an eminent manner that it may be so received He commendeth his Love unto us Rom 5. 8. Behold what manner of Love the Father hath bestowed on us Joh. ch 3. v. 1. Whence then is this folly men are afraid to have good thoughts of God They think it a boldnesse to Eye God as good gracious tender kind loving I speak of Saints but for the other side they can judge him hard austere severe almost implacable and fierce the very worst Affections of the very worst of men and most hated of him Rom. ch 1. v. 31. 2 Tim 3. 3. and think herein they doe well Is not this Soule-deceit from Sathan was it not his designe from the beginning to inject such thoughts of God Assure thy selfe then there is nothing more acceptable unto the Father then for us to keep up our hearts unto him as the eternall fountaine of all that rich Grace which flowes out to sinners in the blood of Jesus and 2. This will be exceeding effectuall to endeare thy soule unto God to cause thee to delight in him and to make thy abode with him Many Saints have no greater burthen in their Lives then that their Hearts do not come clearely and fully up constantly to delight and rejoyce in God that there is still an indisposednesse of Spirit unto close walking with him What is at the bottome of this distemper Is it not their unskilfulnesse in or neglect of this Duty even of holding Communion with the Father in Love So much as we see of the Love of God so much shall we delight in him and no more Every other discovery of God without this will but make the Soule fly from him But if the heart be once much taken up with this the Eminency of the Fathers Love it cannot chuse but be overpowred conquered and endeared unto him This if any thing will worke upon us to make our abode with him If the Love of a Father will not make a child delight in him what will put then this to the venture excercise your thoughts upon this very thing the Eternall Free and Fruitfull Love of the Father and see if your Hearts be not wrought upon to delight in him I dare boldly say believers will find it as thriving a course as ever they pitched on in their lives Sit downe a little at the Fountaine and you will quickly have a farther discovery of the sweetnesse of the streames You who have run from him will not be able after a while to keep at a distance for a moment Ob. But some may say Alasse how shall I hold communion with § 13 the Father in Love I know not at all whether be Loves me or no and shall I venture to cast my selfe upon it How if I should not be accepted should I not rather perish for my presumption then find sweetnesse in his Bosome God seems to me only as a consuming fire and everlasting burnings so that I dread to look up unto him Ans. I know not what may be understood by knowing of the Love of God though it be carried on by Spirituall sense and Experience yet it is received purely by believing Our knowing of it is our believing of it as revealed We have known and believed the Love that God hath to us God is Love 1 Joh. ch 4. v. 16. This is the Assurance which at the very Entrance of walking with God thou maist have of this Love He who is Truth hath said it and what-ever thy Heart saies or Sathan saies unlesse thou wilt take it up on this account thou doest thy endeavour to make him a lyar who hath spoken it 1 Joh. 5. 10. Ob. 2. I can believe that God is Love to others for he hath said he § 14 is Love but that he will be so to me I see no ground of perswasion there is no cause no Reason in the world why he should turne one thought of love or kindnesse towards me and therefore I dare not cast my selfe upon it to hold communion with him in his speciall love Ans. He hath spoken it as particularly to thee as to any one in the world And for cause of love he hath as much to fixe it on thee as on any of the Children of men that is none at all without himselfe So that I shall make speedy work with this objection Never any one from the foundation of the World who believed such Love in the Father and made returnes of Love to him againe was deceived neither shall ever any to the Worlds end be so in so doing Thou art then in this upon a most sure bottome If thou believest and receivest the Father as Love he will infallibly be so to thee though others may fall under his severity but Ob 3. I cannot find my heart making Returnes of Love unto God Could I find my Soule set upon him I could then believe his Soule delighted § 15 in me Answ. This is the most preposterous course that possibly thy thoughts can pitch upon a most ready way to rob God of his glory Herein is Love saith the Holy Ghost not that we loved God but that he loved us first 1 Joh. 4. 10 19. Now thou wouldest invert this Order and say herein is Love not that God loved me but that I love him first This is to take the Glory of God from him that whereas he loves us without a cause that is in our selves and we have all cause in the World to love him
Company that enquires for her let not thy spirit be cast down at the weakenesse of thy supplications let me yet heare thy sighs and groanes thy breathings and pantings to me they are very sweet very delightfull and thy spirituall countenance thy appearance in heavenly things is comely and delightfull unto me Neither doth he leave her thus but chap. 4. 8. presseth her hard to a closer with him in this conjugall bond Come with me from Lebanon my spouse with me from Lebanon look from the top of Amana from the the top of Shenir and Hermon from the Lyons dens and the mountaines of the Leopards Thou art in a wandring condition as the Israelites of old among Lyons and Leopards sins and troubles come from thence unto me and I will give thee refreshment Math. 11. 27. upon this Invitation the spouse boldly concludes chap. 7. 10. that the desire of Christ is towards her that he doth indeed love her and ayme at taking her unto this fellowship with himselfee So in carrying on this union Christ freely besto weth himself upon the Soule Precious and excellent as he is he becometh ours He makes himselfe to be so and with him all his Graces Hence saith the spouse my Beloved is mine in all that he is he is mine Because he is Righteousnesse he is the Lord Our Righteousnesse Jer. ch 23. v. 6. Because he is the Wisedome of God and the power of God he is made unto us Wisedome c. 1 Cor. 1. 30. Thus the Branch of the Lord is beautifull and glorious and the fruite of the Earth is excellent and comely to them that are escaped of Israel Isa. 4. v. 2. This is the first thing on the part of Christ the free donation and bestowing of himselfe upon us to be our Christ our beloved as to all the Ends and Purposes of Love Mercy Grace and Glory whereunto in his Mediation he is designed in a marriage Covenant never to be broken This is the Summe of what is intended The Lord Jesus Christ fitted and prepared by the Accomplishment and furniture of his Person as Mediatour and the large purchase of Grace and Glory which he hath made to be an Husband to his Saints his Church tenders himselfe in the Promises of the Gospell to them in all his desireablenesse convinces them of his good-will towards them and his alsufficiency for a supply of their wants and upon their consent to accept of him which is all he requires or expects at their hands he ingageth himselfe in a marriage Covenant to be theirs for ever 2. On the part of the Saints It is their free willing consent § 9 to receive embrace and submit unto the Lord Jesus as their Husband Lord and Saviour to abide with him subject their soules unto him and to be ruled by him for ever Now this in the soule is either initiall or the Solemne Consent at the first entrance of Union or Consequentiall in renewed Acts of Consent all our dayes I speake of it especially in this latter sense wherein it is proper unto Communion not in the former wherein it primarily intendeth Union There are two things that compleat this selfe Resignation of the soule 1. The liking of Christ for his Excellency Grace and suitablenesse § 10 farre above all other beloveds whatever preferring him in the Judgement andmind above them all In the place above mentioned Can. 5 9 10. the Spouse being earnestly pressed by Professors at large to give in her thoughts concerning the Excellency of her beloved in comparison of other Endearements Answereth expressly that he is the chiefest of ten thousand yea v. 16. altogether lovely infinitely beyond comparison with the choysest created good or Endearement imaginable The soule takes a view of all that is in the world the Lust of the Flesh the Lust of the Eyes and the pride of Life and sees it all to be vanity that the world passeth away and the Lust thereof 1 Joh. chap. 2. v. 16 17. these beloveds are no way to be compared unto him It views also Legall Righteousnesse blamelessnesse before men uprightnesse of Conversation Dutys upon conviction and concludes of all as Paul doth Phil. 3. v. 8. Doubtlesse I count all these things losse for the Excellency of the knowledge of Christ Jesus my Lord. So also doth the Church Hos. ch 14. v. 3 4. reject all appearing Assistances whatever as goodly as Ashur as promising as Idols that God alone may be preferred And this is the soules entrance into conjugall Communion with Jesus Christ as to Personall Grace the constant preferring him above all Pretenders to its Affections counting all Losse and dung in comparison of him Beloved Peace beloved naturall Relations beloved Wisedome and learning beloved Righteousnesse beloved dutys all losse compared with Christ. 2. The accepting of Christ by the Will as its only Husband Lord and Saviour This is called receiving of Christ Joh. ch 1. § 11 v. 12. and is not intended only for that Solemne Act whereby at first entrance we close with him but also for the constant frame of the soule in abiding with him and owning of him as such When the soule consents to take Christ on his own termes to save him in his own way and says Lord I would have had thee and Salvation in my way that it might have been partly of mine endeavours and as it were by the workes of the Law I am now willing to receive thee and to be saved in thy way meerly by Grace and though I would have walked according to my own mind yet now I wholly give up my selfe to be ruled by thy Spirit for in thee have I Righteousnesse and strength in thee am I justifyed and do glory then doth it cary on Communion with Christ as to the Grace of his Person This it is to receive the Lord Jesus in his comelinesse and Eminency Let Believers exercise their Hearts abundantly unto this thing This is choyce Communion with the Son Jesus Christ. Let us receive him in all his Excellencys as he bestowes himselfe upon us Be frequent in thoughts of faith comparing him with other Beloveds Sin World Legall Righteousnesse and preferring him before them counting them all Losse and Dung in comparison of him And let our soules be perswaded of his Sincerity and willingnesse in giving himselfe in all that he is as Mediatour unto us to be ours And let our Hearts give up themselves unto him let us tell him that we will be for him and not for another Let him know it from us he delights to heare it yea he says sweet is our voice and our Countenance is comely and we shall not faile in the Issue of sweet Refreshment with him DIGRESSION I. Some Excellencys of Christ proposed to Consideration to endeare our hearts unto him His description Cant. 5. opened TO strengthen our hearts in the Resignation mentioned of our selves unto the Lord Christ as our husband as also to § 1 make way
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
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
should tend to universall quietnesse hath allmost constantly given universall disquietnesse unto themselves in whom it hath been most eminent In much wisedome is much griefe Ecles 1. 18. And in the issue some of them have made away with themselves as Ahithophel the most of them have been violently dispatched by others There is indeed no end of the folly of this wisdome The great men of the world carry away the reputation of it really it is found in few of them They are for the most part common events whereunto they contribute not the least mite which are ascribed to their care vigilancy and foresight Mean men that have learned to adore what is above them reverence the meetings and conferences of those who are in Greatnesse and esteem Their weaknesse and folly is little known where this wisedome hath been most eminent it hath dwelt so close upon the borders of Atheisme been attended with such falsenesse and injustice that it hath made its possessors wicked and infamous I shall not need to give any more instances to manifest the insufficiency of this wisedome for the attainning of its own peculiar and immediate End This is the vanity of any thing whatever that it comes short of the marke it is directed unto It is farre then from being true and solid Wisedome seeing on the forehead thereof you may read disappointment And this is the first Reason why true wisedome cannot consist in either of these because they come short even of the particular and immediate ends they ayme at But 2. Both these in conjunction with their utmost immprovement are not able to reach the true generall end of wisedome This Assertion § 48 also falleth under an easy demonstration and it were a facile thing to discover their disabilility and unsuitablenesse for the true end of wisedome but it is so professedly done by him who had the largest portion of both of any of the Sornes of men Solomon in his Preacher that I shall not any further insist upon it To draw then unto a close If true and solid wisedome is not in the least to be found amongst these if the pearle be not bid in this feild if these two are but vanity disappointment it cannot but be to no purpose to seek for it in any thing else below these being amongst them incomparably the most excellent and therefore with one accord let us set the crown of this Wisedom on the head of the Lord Jesus Let the Reader then in a few words take a view of the Tendency of this whole Digression To draw our hearts to the more cheerfull entertainment of and delight in the Lord Jesus is the ayme thereof If all wiseome be laid up in him and by an interest in him only to be attained if all things beside him and without him that lay claime thereto are folly and vanity let them that would be wise learne where to repose their soules CHAP. IV. Of Communion with Christ in a Conjugall Relation in respect of consequentiall Affections His delight in his Saints first insisted on Isa. 62. 5. Cant. 3. 11. Prov. 8. 21. Instance of Christs delight in Believers He reveales his whole heart to them Joh. 15. 14 15. Himselfe 1 Joh. 14. 21. His Kingdome Enables them to communicate their mind to him giving them Assistance a way boldnesse Rom. 8. 26 27. The Saints delight in Christ this manifested Cant. 2. 7. Chap. 8. 6. Chap. 3. 1 2 3 4 5. opened Their delight in his Servants and ordinances of worship for his sake THE Conmunion begun as before declared between Christ and the soule is in the next place carryed on § 1 by suitable consequentiall Affections Affections suiting such a relation Christ having given himselfe to the soule loves the soule and the soule having given it selfe unto Christ loveth him also Christ loves his own yea he loves them to the end Joh. 13. v. 1. and the Saints they love Christ they love the Lord Jesus Christ in sincerity Ephes. the last Now the love of Christ wherewith he follows his Saints consists in these foure things 1. Delight 2. Valuation 3. Pity or compassion 4. Bounty The love also of the Saints unto Christ may be referred to these four heads 1. Delight 2. Valuation 3. Chastity 4. Duty Two of these are of the same kind and two distinct as is required in this Relation wherein all things stand not on equall termes 1. The first thing on the part of Christ is Delight Delight is the § 2 flowing of Love Joy the rest and complacence of the mind in a suitable desireable Good enjoyed Now Christ delights exceedingly in his Saints As the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee Is. 62 5. hence he calleth the day of his Espousals the day of the gladnesse of his heart Can. 3 11. It is known that usually this is the most immixed delight that the Sons of men are in their Pilgrimage made partakers of The Delight of the Bridegroome in the day of his espousalls is the height of what an expression of delight can be carried unto This is in Christ answerable to the Relation he takes us into His heart is glad in us without sorrow And every day whilst we live is his wedding day It is said of him Zeph. 3. 17. The Lord thy God in the midst of thee that is dwelling amongst us taking our nature Joh. 1. 14. 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 which is a full description of delight in all the parts of it joy and exaltation rest and complacence I rejoyced said he in the habitable parts of the earth and my delights were with the Sons of men Prov. 8. 31. The thoughts of Communion with the Saints were the joy of his heart from Eternity On the Compact and agreement that was between his Father and him that he should divide a portion with the Strong and save a remnant for his inheritance his soule rejoyced in the thoughts of that pleasure and delight which he would take in them when he should actually take them into Communion with himselfe Therefore in the preceding verse it is said he was by him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say we as one brought up with him alumnus the 70 render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latine with most other translations cuncta componens or disponens The word taken actively signifye him whom another takes into his care to breed up and disposeth of things for his advantage so did Christ take us then into his care and rejoyced in the thoughts of the execution of his trust Concerning them he saith here will I dwell and here will I make my habitation for ever For them hath he chosen for his Temple and his dwelling place because he delighteth in them This makes him take them so nigh himselfe in every relation As he is
God they are his Temple As he is a King they are his Subjects he is the King of Saints as he is a head they are his Body he is the Head of the Church as he is a first borne he makes them his Brethren He is not ashamed to call them brethren I shall choose out one particular from among many as an Instance for the proof of this thing And that is this Christ § 3 reveales his secrets his minde unto his Saints and enables them to reveale the secrets of their hearts to him An evident demonstration of great delight It was Sampsons carnall delight in Dalilah that prevailed with him to reveale unto her those things which were of greatest concernment unto him He will not hide his minde from her though it cost him his life It is only a bosome friend unto whom we will unbosome our selves Neither is there possible a greater evidence of delight in close Communion then this that one will reveale his heart unto him whom he takes into society and not entertaine him with things common and vulgarly known And therefore have I chose this instance from amongst a thousand that might be given of this delight of Christ in his Saints He then communicates his minde unto his Saints and unto them only his minde the Councell of his love the thoughts of his § 4 heart the purposes of his bosome for our eternall good His minde the ways of his grace the workings of his spirit the Rule of his scepter and the obedience of his Gospell All spirituall Revelation is by Christ. He is the true light that inlightneth every man that commeth into the world John 1. 9. He is the day spring the day starre and the Sun So that it is impossible any light should be but by him from him it is that the secret of the Lord is with them that feare him and he shewes them his Covenant Psal. 15. v. 14. as he expresses it at large Joh. 15. 14 15 Ye are my friends if yee doe whatsoever I command you Hence forth I call you not servants for the Servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you He makes them as his friends and useth them as friends as bosome friends in whom he is delighted He makes known all his minde unto them every thing that his Father hath committed to him as Mediator to be revealed Act. 20. 24. And the Apostle declares how this is done 1 Cor. 2. 10 11. he hath revealed these things to us by his Spirit for we have received him that we might know the things that are freely given us of God He sends us his Spirit as he promised to make known his minde unto his Saints and to lead them into all truth and thence the Apostle concludes we have known the minde of Christ v. 16. for he useth us as friends and declareth it unto us Joh. 1. 18. There is not any thing in the heart of Christ wherein these his friends are concerned that he doth not reveale to them All his love his Goodwill the secrets of his Couenant the paths of obedience the Mistery of Faith is told them And all this is spoken in opposition to unbelievers with whom he hath no communion These know nothing of the mind of Christ as they ought the naturall man receiveth not the things that are of God 1 Cor 2. 14. There is a wide difference between understanding the Doctrine of the Scripture as in the letter and a true knowing the minde of Christ. This we have by speciall unction from Christ. 1 Joh. 2. 24. we have an unction from the holy one and we know all things 1 Ioh. 5. last Now the things which in this Communion Christ reveales § 5 to them that he delights in may be referred to these two heads 1. Himselfe 2. His Kingdome 1. Himselfe John 14. 21. He that loveth me shall be loved of my Father and I will love him and will manifest my selfe unto him manifest my selfe in all my Graces desireablenesse and lovelinesse he shall know me as I am and such I will be unto him a Saviour a Redemer the chiefest of ten thousand He shall be acquainted with the true worth and value of the Pearle of Price let others looke upon him as having neither forme nor Comelinesse as noe way desireable He will manifest himselfe and his excellencyes unto them in whom he is delighted that they shall see him altogether Lovely He will vaile himselfe to all the world but the Saints with d open face shall behold his beauty and his glory and so be translated to the Image of the same Glory as by the spirit of the Lord 2 Cor. 3. 14. 2. His kingdome they shall be acquainted with the Government of his Spirit in their hearts as also with his Rule and the Administration of Authority in his Word and among his Churches Thus in the first place doth he manifest his delight in his Saints he communicates his secrets unto them He gives them to know his Person his Excellencys his Grace his Love his Kingdome his will the Riches of his Goodnesse and the Bowels of his mercy more and more when the world shall neither see nor know any such thing 2. He enables his Saints to communicate their mind to reveale § 6 their soules unto him that so they may walke together as intimate friends Christ knows the minds of all He knows what is in man and needs not that any man testify of him Joh. 2. 25. He searcheth the hearts and trieth the reines of all Revel 2. 23. But all know not how to communicate their minde to Christ. It wil not availe a man at all that Christ knows his minde for so he doth of every one whether he will or no but that a man can make his heart known unto Christ this is consolation Hence the prayers of the Saints are Incense Odours and those of others are Howling cutting off a dogs necke offering of Swines blood an Abomination unto the Lord. Now three things are required to enable a man to communicate his heart unto the Lord Jesus 1. Assistance for the worke for of our selves we cannot doe it And this the Saints have by the Spirit of Jesus Rom. 8 26 27. Likewise the spirit helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for us with groanings that cannot be uttered And he that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God All indeavours all attempts for Communion with God without the supplyes of the Spirit of supplications without his effectuall working in the heart is of no value nor to any purpose And this opening of our hearts and bosomes to the Lord Jesus is that wherein he is exceedingly delighted
Hence is that affectionate call of his unto us to be treating with him on this account Chap. 2. 14. O my Dove that art in the secret places of the staires let me see thy countenance let me heare thy voyce for sweet is thy voyce and thy countenence is comely When the soule on any account is driven to hide its selfe in any neglected condition in the most unlikely place of abode then doth he call for this communication of its selfe by prayer to him for which he gives the assistance of the Spirit mentioned 2. A way whereby to approach unto God with our desires § 7 This also we have by him provided for us Joh. 14. 5 6. Thomas saith unto Jesus Lord we know not whether thou goest and how can we know the way Jesus saith unto him I am the way no man commeth unto the Father but by me That way which we had of going unto God at our Creation is quite shut up by sinne The sword of the Law which hath fire put into it by sinne turnes every way to stop all passages unto communion with God Jesus Christ hath consecrated a new and living way for the Saints through the vaile that is to say the flesh Heb. 10 20. He hath consecrated and set it apart for Believers and for them alone Others pretend to goe to God with their prayers but they come not nigh him How can they possibly come to the end who go not in the way Christ only is the way to the throne of Grace none comes to God but by him By him we have an accesse in one Spirit unto the Father Ephes. 2. v. 18. These two things then the Saints have for the opening of their hearts at the throne of Grace Assistance and a Way The Assistance of the Spirit without which they are nothing and the way of Christs Mediation without which God is not to be approached unto 3. Boldnesse to goe unto God The voice of sinners in themselves § 8 if once acquainted with the Terrour of the Lord is Who among us shall dwell with the devouring fire who among us shall inhabit with everlasting burnings Isa. 33 v. 14 And no marvell shame and trembling before God are the proper Issues of sinne God will revenge that Carnall Atheisticall boldnesse which sinners out of Christ doe use towards him But we have now boldnesse to enter into the Holiest by the blood of Jesus by a new and living way which he hath Consecrated for us through the vaile that is to say his flesh and having a high Priest over the house of God we may draw neare with a true heart in full assurance of Faith Heb. 10 9 20. The truth is such is the Glory and terrour of the Lord such the infinite perfection of his Holinesse that on cleare sight of it it will make the soul conclude that of its selfe it cannot serve him nor will it be to any advantage but adde to the fiercenesse of his destruction once to draw nigh to him It is in Christ alone and on the account alone of his oblation and intercession that we have any boldnesse to approach unto him And these 3. Advantages have the Saints of communicating their minds unto the Lord Christ which he hath provided for them because he delights in them To touch a little by the way because this is of great importance § 9 I will instance in one of these as I might in every one that you may see the difference between a spirituall revealing of our minds unto Christ in this Acceptable manner and that praying upon conviction which others practice and this shall be from the first viz. the Assistance we have by the Spirit 1. The Spirit of Christ reveales to us our own wants that we may reveale them unto him we know not what c. Rom. 8. 26. no teachings under those of the spirit of God are able to make our soules acquainted with their own wants its burdens its Temptations For a soul to know its wants its Infirmities is a Heavenly discovery He that hath this assistance his prayer is more then half made before he begins to pray His Conscience is affected with what he hath to do his mind Spirit contend within him there especially where he finds himself most streightned He brings his burden on his shoulders unloads himself on the Lord Christ. He finds not by a perplexing Conviction but an holy sence wearinesse of sin where he is dead where dull and cold wherein unbelieving wherein ttempted above all his strength where the light of Gods countenance is wanting And all these the soule hath a sense of by the Spirit an unexpressible sence and experience Without this prayer is not prayer Mens voyces may be heard but they speake not in their hearts Sence of want is the spring of desire naturall of naturall spirituall of spirituall Without this sence given by the Holy Ghost there is neither desire nor prayer 2 d The expressions or the Words of such persons come exceeding short of the labouring of their hearts and therefore in and after their supplications the Spirit makes intercession with sighes and groanes that cannot be uttered Some mens words goe exceedingly beyond their hearts Did their Spirits come up to their expressions it were well He that hath this Assistance can provide no clothing that is large and broad enough to set forth the desires of his heart and therefore in the close of his best and most fervent supplications such a person finds a double dissatisfaction in them First that they are not a Righteousnesse to be rested on that if God should marke what is in them amisse they could not abide the triall 2. That his heart in them is not powred out nor delivered in any proportion to the holy desires and labourings that were conceived therein though they may in Christ have great refreshment by them The more they speak the more they find they have left unspoken 3 d The Intercession of the Saints thus assisted is according to § 10 the mind of God that is they are guided by the Spirit to make requests for those things unto God which it is his will they should desire which he knowes to be good for them usefull and suitable to them in the condition wherein they were There are many wayes whereby we may know when we make our Supplications according to the Will of God I shall instance only in one that is when we doe it according to the promise When our prayers are regulated by the promise we make them according to the will of God so David Ps. 119. 49. Remember the words wherein thou hast caused me to put my trust He prayes and regulates his desire by the word of promise wherein he had trusted But yet Men may aske that which is in the promise and yet not have their prayers regulated by the promise They may pray for what is in the
the common entrance of Temptations which tend to the disturbance of that rest and complacency which Christ takes in the soule is from delightfull diversions from actuall communion with him therefore is desire strong and active that the companions of such a soule those with whom it doth converse would not by their proposalls or allurements divert it into any such frame as Christ cannot delight nor rest in A believer that hath gotten Christ in his armes is like one that hath found great spoyles or a pearle of price He looks about him every way and feares every thing that may deprive him of it Riches make men watchfull and the actuall sensible possession of him in whom are all the riches and treasure of God will make men look about them for the keeping of him The line of choysest Communion is a line of the greatest spirituall solicitousnesse Carelesnesse in the enjoyment of Christ pretended is a manifest evidence of a false heart 2. The Spouse manifests her delight in him by her utmost impatience of his absence with desires still of nearer communion with him ch 8. 6. Set me as a seale upon thine heart as a seale upon thine arme for Love is strong as death jealousy is cruell as the grave the coales thereof are coales of fire which hath a most vehement flame The Allusion is doubtlesse from the High Priest of the Jewes in his spirituall representation of the Church before God He had a brestplate which he is said to weare on his heart Exod. 28 29. wherein the names of the Children of Israel were ingraven after the manner of Seales or Signets and he bare them for a memoriall before the Lord. He had the like also upon his shoulder or on his armes v. 11 12. both representing the Priesthood of Christ who bears the names of all his before his Father in the holiest of holies Heb. 9. 24. Now the seale on the heart is neare inward tender love and care which gives an impression and image on the heart of the thing so loved Set me saith the Spouse as a seale upon thine heart let me be constantly fixed in thy most tender and affectionate Love let me alwaies have a place in thine heart let me have an engraving a mighty Impression of Love upon thine heart that shall never be oblitterated The Soule is never satisfied with thoughts of Christs love to it Oh that it were more that it were more that I were as a Seale on his heart is its Language The soule knows indeed on serious thoughts that the Love of Christ is inconceivable and cannot be increased but it would faine work up its selfe to an apprehension of it and therefore she addes here set me as a seale upon thine Arme the heart is the fountaine but close and hidden the arme is manifestation and Power Let saith the Spouse thy Love be manifested to me in thy tender powerfull perswasion of me Two things are evident in this request The continuall mindfulnesse of Christ of the Soule as having its condition still in his eye engraven on his arme Isai. 49. 15 16. with the exalting of his power for the preservation of it sutable to the Love of his heart unto it and the manifestation of the hidden love and care of the heart of Christ unto the Soule being made visible on his arme or evident by the fruits of it This is that which shee would be assured of and without a sence whereof there is no rest to be obtained The Reason she gives of this earnestnesse in her supplications is that which principally evinces her delight in him Love is strong as death Jealousy is cruell as the grave or hard as Hell This is the intendment of what is so loftily set out by so many metaphors in this the following verse I am not able to beare the workings of my love to thee unlesse I may allways have society and fellowship with thee there is no satisfying of my love without it it is as the grave that still says give give Death is not satisfyed without its prey if it have not all it hath nothing let what will happen if death hath not its whole desire it hath nothing at all Nor can it be withstood in its appointed season No ransome will be taken So is my love if I have thee not wholly I have nothing nor can all the world bribe it to a diversion it will be no more turned aside then death in its time Also I am not able to beare my Jealous thoughts I feare thou dost not love me that thou hast forsaken me because I know I deserve not to be beloved These thoughts are hard as Hell They give no rest to my soule If I find not my selfe on thy heart and arme I am as one that lyes down in a bed of coales This also argues an holy greedinesse of delight 3. She further manifests this by her sollicitousnesse trouble § 13 and perplexity in his losse and withdrawings Men bewayle the losse of that whose whole enjoyment they delight in We easily beare the absence of that whose presence is not delightfull This state of the Spouse is discovered chap. 3. 1 2 3. By night on my bed I sought him whom my soul loved I sought him but I found him not I will rise now and goe about the City in the streets and in the broad ways I will seek him whom my soul loveth I sought him but I found him not The watchmen that goe about the City found me to whom I sayd saw you him whom my soul loveth It is night now with the soule a time of darkenesse and trouble or Affliction When ever Christ is absent it is night with a Believer He is the Sun if he goe down upon them if his beames be eclipsed if in his Light they see no Light it is all darkenesse with them Here whither the coming of the night of any trouble on her made her discover Christs absence or the absence of Christ made it night with her is not expressed I rather think the latter because setting that aside all things seem to be well with her The absence of Christ will indeed make it night darke as darkenesse it selfe in the middest of all other glowing consolations But is the Spouse contented with this dispensation Shee is upon her bed that is of ease The bed indeed sometimes signifies tribulation Rev. 2. 22. but in this booke every where rest and contentment there is not the least intimation of any tribulation but what is in the want of Christ but in the greatest peace and opportunity of ease and rest a believer finds none in the absence of Christ Though he be on his bed having nothing to disquiet him he rests not if Christ his rest be not there Shee sought him seeking of Christ by night on the bed that is alone in an immediate inquest in the darke hath two parts searching of our own
soules for the cause of his absence Secondly searching the promises for his presence 1. The soule finding not Christ present in his wonted manner warming cherishing reviving it with love nigh to it supping with it always filling its thoughts with himselfe dropping myrrhe and sweet tasts of love into it but on the contrary that other thoughts croud in and perplex the heart and Christ is not nigh when enquired after it presently enquires into the cause of all this calls it selfe to an account what it hath don how it hath behaved its selfe that it is not with it as at other times that Christ hath withdrawn himselfe and is not nigh to it in the wonted manner Here it accomplisheth a diligent search It considers the love tendernesse and kindnesse of the Lord Jesus what delight he takes in abiding with his Saints so that his departure is not without cause and provocation How saith it have I demeaned my selfe that I have lost my beloved Where have I been wandring after other lovers and when the miscarriage is found out it abounds in revenge and indignation 2. Having driven this to some issue the soule applyeth it selfe to the promises of the Covenant wherein Christ is most gratiously exhibited unto it Considers one ponders another to find a tast of him It considers dilligently if it can see the delightfull Countenance favour of Christ in them or no but now if as it often falls out the soule finds nothing but the carkasse but the bare letter in the promise if it come to it as to the grave of Christ of which it may be sayd not in it self but in respect of the seeking soule he is risen he is not here this amazes the soule and it knows not what to do As a man that hath a Jewell of great price having no occasion to use it lays it aside as he supposes in a safe place in an agony and extremity of want going to seek for his Jewell he finds it not in the place he expected and is filled with amazement and knows not what to doe so is it with this pearle of the Gospell after a man hath sold all that he hath for it and enjoyed it for a season then to have it missing at a time of need it must needs perplex him So was it with the Spouse here I sought him saith shee but I found him not A thing which not seldome befalls us in our Communion with Christ. But what doth she now doe doth she give over and search § 14 no more nay but says shee v. 2. I will arise I will not so give over I must have Christ or dye I will now arise or let me arise and goe about this businesse 1. She resolves to put her selfe upon another course a more vigorous inquest I will arise and make use of other meanes besides those of private prayer meditation selfe-searching and inquiring into the Promises which shee had insisted on before It carries 1. Resolution and a Zealous violent casting off that frame wherein she had lost her love I will arise I will not rest in this frame I am undone if I doe So sometimes God calls his Church to arise and shake it selfe out of the dust abide not in that Condition 2. Diligence I will now take another course I will leave no way unattempted no meanes untried whereby I may possibly recover Communion with my Beloved This is the condition of a Soule that finds not the wonted presence of Christ in its private and more retired inquiries Dull in prayer wandring in Meditations rare in thoughts of him I will not beare this frame what ever way God hath appointed I will in his strength vigorously pursue untill this frame be altered and I find my beloved 2. Then the way she puts her self upon is to goe about the City Not to insist upon particulars nor to strain the parts of the Allegory too far the City here intended is the City of God the Church and the passing through the broad and narrow streets is the diligent enquiry that the Spouse makes in all the paths and ordinances given unto it This then is the next thing the Soule addresses it selfe unto in the want of Christ when it finds him not in any private indeavours it makes vigorous application to the Ordinances of publique worship in prayer in preaching in Administration of the seales doth it look after Christ. Indeed the great enquiry the soules of Believers make in every ordinance is after Christ. So much as they find of him so much sweetnesse and refreshment have they and no more Especially when under any desertion they rise up to this enquiry They listen to every word to every prayer to finde if any thing of Christ any light from him any Life any Love appeares to them Oh that Christ would at length meet me in this or that Sermon and recover my poor heart to some sight of his Love to some tast of kindnesse The Solicitousnesse of a Believer in his inquest after Christ when he finds not his presence either for Grace or Consolation as in former days is indeed inexpressible Much of the frame of such a heart is couched in the redoubling of the Expression I sought him I sought him setting out an unconceivable passion and suitably industrious desire Thus being disappointted at home the Spouse proceeds But yet see the Event of this also she sought him but found him not It doth sometimes so fall out all will not doe they shall seek him and not find him they shall not come nigh him let them that enjoy any thing of the presence of Christ take heed what they doe if they provoke him to depart if they loose him it may cost them many a bitter enquiry before they finde him againe When a soul prays and Meditates searches the promises in private when it with earnestnesse and diligence attends all Ordinances in publick and all to get one glimpse of the face of Jesus Christ and all in vaine it is a sad condition What now follows in this estate v. 3. The watchmen found § 15 me c. That these watchmen of the City of God are the Watchmen and Officers of the Church is confessed and it is of sad consider ration that the Holy Ghost doth sometimes in this Book take notice of them on no good account plainly chap. 5. 7. they turn persecutors It was Luther's saying nunquam periclitatur religio nise inter reverendissimos Here they are of a more Gentle temper and seeing the poore disconsolate soule they seem to take notice of her Condition It is the duty indeed of faithfull watchmen to take notice of poor troubled deserted soules not to keep at a distance but to be willing to assist And a truely pressed soule on the account of Christs Absence cannot cover its love but must be enquiring after him saw you him whom my soul loveth This is my Condition I have had sweet enjoyment of my blessed Jesus
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
with Pharaoh for this cause have I raised thee up Exod. 9. 16. So he doth to this day he lays his hand upon eminent Adversaries fills one with fury another with folly blasts a third and makes another wither or destroys them utterly and terribly As a provoked lyon he lys not down without his prey 2. In generall in the viols of his wrath which he will in these latter days poure out upon the Antichristian world and all that partake with them in their thoughts of vengeance and persecution He will miserably destroy them and make such worke with them in the issue that whosoever heares both his eares shall tingle 2 In eternall vengeance will he plead with the adversarys of his Beloved Mat. 25. 41 42 43 44. 2 Thess. 1. 6. Jud. 15. It is hence evident that Christ abounds in pitty and Compassion towards his beloved Instances might be multipyed but these things are obvious and occurre to the thoughts of all In answer to this I place in the Saints Chastity unto Christ § 02 in every state and condition That this might be the state of the Church of Corinth the Apostle made it his endeavour 2 Cor. 11. 2 3. I have espoused you to one husband that I may present you as a chast Virgin to Christ And I feare least by any meanes as the Serpent beguiled Eve through his subtilty so your minds should be corrupted from the simplicity that is in Christ. And so is it said of the followers of the Lambe on mount Sion Revel 14. 4. These are they that are not defiled with women for they are Virgins what desilement that was they were free from shall be afterward declared Now there are three things wherein this Chastity consists 1. The not taking any thing into their Affections and esteem for those ends and purposes for which they have received Jesus Christ. Here the Galatians failed in their conjugall Affection to Christ they preserved not themselves Chast to him They had received Christ for Life and Justification and him only but being after a while overcome with charmes or bewitched they tooke into the same place with him the righteousnesse of the Law How Paul deals with them hereupon is known How sorely how pathetically doth he admonish them how severely reprove them how cleerly convince them of their madnesse and folly This then is the first chast Affection Believers beare in their heart to Christ having received him for their Righteousnesse and Salvation before God for the fountaine spring and well-head of all their supply's they will not now receive any other thing into his roome and in his stead As to instance in one particular We receive him for our Acceptance with God! all that here can stand in competition with him for our Affections must be our own endeavours for a Righteousnesse to commend us to God Now this must be either before we receive him or after for all dutys and endeavours of what sort soever for the pleasing of God before our receiving of Christ you know what was the Apostles frame Phil. 3. 8 9 10. all endeavours all advantages all priviledges he rejects with Indignation as losse with Abomination as dung and winds up all his aymes and desires in Christ alone and his Righteousnesse for those ends and purposes But the workes we doe after we have received Christ are of another consideration Indeed they are acceptable to God it pleaseth him that we should walke in them But as to that end for which we receive Christ of no other account then the former Eph. 2. 8 9 10. Even the workes we do after believing those which we are created unto in Christ Jesus those that God hath ordained that believers should walk in them as to Justification and acceptance with God here called Salvation are excluded It will one day appeare that Christ abhorrs the janglings of men about the place of their own workes and obedience in the businesse of their acceptation with God Nor will the Saints find any peace in adulterous thoughts of that kind The Chastity we owe unto him requires another frame The necessity usefullnesse and Excellency of Gospell obedience shall be afterward declared It is marvellous to see how hard it is to keep some Professors to any faithfullnesse with Christ in this thing How many disputes have been mannaged how many distinctions invented how many shifts and evasions studyed to keep up something in some place or other to some purpose or other that they may dally withall Those that love him indeed are otherwise minded Herein then of all things doe the Saints endeavour to keep § 21 their Affections chast and loyall to Jesus Christ. He is made unto them of God Righteousnesse and they will own nothing els to that purpose yea sometimes they know not whether they have any interest in him or no he absents and withdrawes himselfe they still continue solitary in a state of widdowhood refusing to be comforted though many things offer themselves to that purpose because he is not When Christ is at any time absent from the soul when it cannot see that it hath any interest in him many lovers offer themselves to it many wooe it's Affections to get it to rest on this or that thing for reliefe and succour but though it goe mourning never so long it will have nothing but Christ to leane upon When ever the soule is in the wildernesse in the saddest condition there it will stay untill Christ come for to take it up untill it can come forth leaning upon him Cant. 8. 5. The many instances of this that the book of Canticles affords us we have in part spoken of before This doth he who hath communion with Christ he watcheth § 22 diligently over his own heart that nothing creep into it's Affections to give it any peace or establishment before God but Christ only When ever that question is to be answered wherewith shall I come before the Lord and appeare before the high God he doth not gather up this or that I will doe or here and there I will watch and amend my ways but instantly he crys in the Lord Jesus have I Righteousnesse all my desire is to be found in him not having on my own Righteousnesse 2. In cherishing that Spirit that Holy Comforter which Christ sends to us to abide with us in his roome and stead He tells us that he sends him to that purpose Joh. 16. 7. he gives him to us Vicariam navare operam saith Tertullian to abide with us for ever for all those ends and purposes which he hath to fullfill towards us and upon us He gives him to dwell in us to keepe us and preserve us blamelesse for himselfe his name is in him and with him and it is upon his account that whatever is done to any of Christs is done to him because it is done to them in whom he is and dwells by his spirit Now herein do the Saints preserve
their conjugall affections entire to Christ that they labour by all meanes not to grieve his Holy Spirit which he hath sent in his stead to abide with them This the Apostle puts them in minde of Eph. 4. 30. Grieve not the Holy Spirit There be two maine ends for which Christ sends his Spirit to Believers § 23 1. For their Sanctification 2. For their Consolation to which two all the particular acts of purging teaching annoynting and the rest that are ascribed to him may be referr'd So there be two way 's whereby we may grieve him 1. In respect of Sanctification 2. In respect of Consolation 1. In respect of Sanctification He is the Spirit of Holinesse holy in himselfe and the Author of Holinesse in us he workes it in us Tit. 3. 5. and he perswades us to it by those motions of his which are not be quenched Now this in the first place grieves the Spirit when he is carrying on in us and for us a worke so infinitely for our Advantage and without which we cannot see God that we should run crosse to him in ways of unholinesse pollution and defilement So the connexion of the words in the place before mentioned manifests Eph. 4. 28 29 0 31. and thence doth Paul bottome his powerfull and most effectuall perswasion unto holinesse even from the abode and indwelling of this holy Spirit with us 1 Cor. 3. 16 17. indeed what can grieve a loving tender friend more then to oppose him and slight him when he is most intent about our good and that a good of the greatest consequence to us In this then Believers make it their businesse to keep their hearts loyall and their Affections chast to Jesus Christ. They labour instantly not to grieve the Holy Spirit by loose and foolish by carelesse and negligent walking which he hath sent to dwell and abide with them Therefore shall no anger wrath malice envy dwell in their hearts because they are contrary to the Holy meek spirit of Christ which he hath given to dwell with them They attend to his motions make use of his assistance improve his gifts and nothing lys more upon their Spirits then that they may walke worthy of the presence of this holy substitute of the Lord Jesus Christ. 2. As to Consolation this is the second great end for which § 24 Christ gives and sends his Spirit to us who from thence by the way of eminency is called the Comforter to this end he seales us anoynts us establishes us and gives us peace and joy of all which I shall afterwards speake at large Now there be two ways whereby he may be grieved as to this end of his mission and our chastity to Jesus Christ thereby violated 1. By placeing our comforts joys in other things and not being filled with joy in the holy Ghost When we make creatures or § 25 creature comforts any thing whatever but what we receive by the Spirit of Christ to be our joy our delight we are false with Christ. So was it with Demas who loved the present world When the ways of the Spirit of God are grievous and burdensome to us when we say when will the Sabbath be past that we may exact all our labours when our delight and refreshment lyes in earthly things we are unsuitable to Christ. May not his Spirit say why doe I still abide with these poore soules I provide them joyes unspeakeable and glorious but they refuse them for perishing things I provide them spirituall eternall abiding consolations and it is all rejected for a thing of nought This Christ cannot beare wherefore Believers are exceeding carefull in this not to place their joy and Consolation in any thing but what is administred by the Spirit Their daily worke is to get their hearts crucifyed to the world and the things of it and the world to their hearts that they may not have living affections to dying things they would faine look on the world as a crucifyed dead thing that hath neither forme nor beauty if at any times they have been intangled with creatures and inferiour contentments and have lost their better joys they cry out to Christ O restore to us the joys of thy Spirit 2. He is grieved when through darkenesse and unbeliefe we § 26 will not doe not receive those Consolations which he tenders to us and which he is abundantly willing that we should receive but of this I shall have occasion to speake afterward in handling our Communion with the Holy Ghost 3. In his institutions or matter and manner of his worship Christ marrying his Church to himselfe taking it to that Relation still § 27 expresseth the maine of their chast choyce Affections to him to lye in their keeping his Institutions his worship according to his appointment The breach of this he calls Adultery every where and whoredome He is a jealous God and he gives himselfe that title only in respect of his institutions And the whole Apostacy of the Christian Church unto false worship is called fornication and the Church that lead the others to false worship the Mother of Harlots On this account those Believers who really attend to Communion with Jesus Christ do labour to keep their hearts chast to him in his Ordinances institutions and worship and that two ways 1. They will receive nothing practice nothing owne nothing in his worship but what is of his Appointment They know that from the foundation of the world he never did allow nor ever will that in any thing the will of the creatures should be the measure of his honour or the principle of his worship either as to matter or manner It was a witty and true sence that one gave of the second Commandement Non imago non simulachrum prohibetur sed non facies tibi it is a making to our selves an inventing a finding out ways of worship or meanes of honouring God not by him appointed that is so severely forbidden Believers know what entertainement all will worship finds with God Who hath required those things at your hands and in vaine doe you worship me teaching for doctrines the traditions of men is the best it meets with I shall take leave to say what is upon my Heart and what the Lord assisting I shall willingly endeavour to make good against all the world namely that that principle that the Church hath power to institute appoint any thing or ceremony belonging to the worship of God either as to matter or to manner beyond the orderly observance of such circumstances as necessarily attend such ordinances as Christ himself hath instituted lyes at the bottome of all the horrible superstition and idolatry of all the confusion blood persecution and warres that have for so long a season spread themselves over the face of the Christian world and that it is the designe of a great part of the Revelation to make a discovery of this Truth And I
necessity of a Righteousnesse wherewith to appeare before God The Holinesse of Gods nature the Righteousnesse of his Goverment the severity of his Law the Terrour of his wrath are alwaies before them They have been all convinced of sinne and have looked on themselves as ready to sink under the vengeance due to it They have all cryed Men and Brethren what shall we doe to be saved Wherewith shall we appeare before God And have all concluded that it is in vaine to flatter themselves with hopes of escaping as they are by nature if God be Holy and Righteous and of purer eyes then to behold iniquity they must have a Righteousnesse to stand before him and they know what will be the cry one day of those who now bear up themselves as if they were otherwise minded Isa. 53. 15. Mich. 7. 6 7. 2. They weigh their own Righteousnesse in the ballance and § 37 find it wanting And this two waies 1. In Generall and upon the whole of the matter at their first setting themselves before God When men are convinced of the necessity of a Righteousnesse they catch at every thing that presents it selfe to them for reliefe Like men ready to sinke in deepe waters catch at that that is next to save them from drowning which sometimes proves a rotten stick that sinkes with them So did the Jewes Rom. 9. 31 32. they caught hold of the Law and it would not relieve them and how they perished with it the Apostle declares Chap. 10. 14. The Law put them upon setting up a Righteousnesse of their own this kept them doing and in hope but kept them from submitting to the Righteousnesse of God Here many perish and never get one step neerer God all their daies This the Saints renounce They have no confidence in the flesh they know that all they can doe all that the Law can doe which is weake through the Flesh will not availe them See what judgement Paul makes of all a mans own Righteousnesse Phil. 3. 8. 10. This they beare in their minds daily this they fill their thoughts withall that upon the account of what they have done can doe ever shall doe they cannot be accepted with God or justified thereby This keepes their soules humble full of a sense of their own vilenesse all their daies 2. In particular they dayly weigh all their particular Actions § 38 in the ballance and find them wanting as to any such compleatnesse as upon their own account to be accepted with God Oh! says a Saint if I had nothing to commend me unto God but this prayer this duty this conquest of a Temptation wherein I my selfe see so many failings so much imperfection could I appeare with any boldnesse before him Shall I then piece up a garment of Righteousnesse out of my best duties ah it is all as a defiled cloath Isa 64. 6. These thoughts accompany them in all their duties in their best and most choice performances Lord what am I in my best estate How little suitablenesse unto thy Holinesse is in my best duties O spare me in reference to the best thing that ever I did in my life When a man who lives up on convictions hath got some enlargements in duties some conquest over a sinne or temptation he Huggs himselfe like Micha when he had got a Levite to be his Priest now surely it shall be well with him now God will blesse him his heart is now at ease he hath peace in what he hath done But he who has Communion with Christ when he is highest in duties of sanctification and holinesse is clearest in the Apprehension of his own unprofitablenesse and rejects every thought that might arise in his heart of setting his peace in them or upon them He saies to his soule doe these things seeme something to thee Alas thou hast to doe with an infinitely Righteous God who lookes through and through all that vanity which thou art but little acquainted withall and should he deale with thee according to thy best workes thou must perish 3. They approve of value and rejoyce in this Righteousnesse § 39 for their Acceptation which the Lord Jesus hath wrought out and provided for them this being discovered to them they approve of it with all their hearts and rest in it Isa. 45. 24. Surely shall one say in the Lord have I righteousnesse and strength This is their voyce and language when once the Righteousnesse of God in Christ is made known to them Here is Righteousnesse indeed here have I rest for my soule Like the Merchant man in the Gospell Math. 13. 45 46. that finds the pearle of price I had been searching up and downe I looked this and that way for helpe but it was farre away I spent my strength for that which was not bread here is that indeed which makes me rich for ever When first the Righteousnesse of Christ for Acceptation with God is revealed to a poore labouring Soul that hath sought for rest and hath found none he is surprized and amazed and is not able to containe it selfe and such an one alwaies in his heart approves this Righteousnesse on a fivefold account 1. As full of infinite wisdome unto them that believe saith the Apostle Christ crucified is the wisdome of God 1 Cor. 1. 24. § 40 They see infinite Wisdome in this way of their Acceptation with God In what darknesse saies such an one in what streights in what intanglements was my poor soule How little able was I to look through the clouds and perplexities wherewith I was encompassed I looked inwards and there was nothing but sinne horror feare tremblings I looked upwards and saw nothing but wrath curses and vengeance I knew that God was an Holy and Righteous God and that no uncleane thing should abide before him I knew that I was a poore vile uncleane and sinfull creature and how to bring these two together in Peace I knew not but in the Righteousnesse of Christ doth a world of Wisdome open it selfe dispelling all difficulties and darknesse and manifesting a Reconciliation of all this O the depth of the riches of the wisdome and knowledge of God! Rom. 11. 33. and Col. 2. 3. but of this before 2. As full of Grace He knows that sinne had shut up the whole way of Grace towards him and whereas God aymes at nothing § 41 so much as the manifestation of his Grace he was utterly cut short of it Now to have a compleat Righteousnesse provided and yet abundance of Grace manifested exceedingly delights the soule to have Gods dealing with his person all Grace and dealing with his Righteousnesse all Justice takes up his thoughts God every where assures us that this Righteousnesse is of Grace It is by Grace and no more of Workes Rom 11. 6. as the Apostle at large sets it out Ephes. 2. 7 8 9. It is from riches of Grace and kindnesse that the provision of this Righteousnesse is made it is
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
objection is made to it and for those who think it may have any weight I referre them to the Answer given in that Chapter by the Apostle as also to what was said before to the necessity of our obedience notwithstanding the Imputation of the Righteousnes of Christ. But you will say How should we addresse our selves to the performance of this duty what path are we to walk in § 60 1. Faith exercises it's selfe in it especially three waies 1. In Meditation The heart goes over in its own thoughts the part above insisted on sometimes severally semetimes joyntly sometimes fixing primarily on one thing sometimes on another and sometimes going over the whole At one time perhaps the soule is most upon consideration of its own sinfulnesse and filling it selfe with shame and selfe abhorrency on that account sometimes it is filled with the thoughts of the Righteousnesse of Christ and with joy unspeakable and glorious on that account Especially on great occasions when grieved and burthened by negligence or eruption of corruption then the soule goes over the whole work and so drives things to an issue with God and takes up the peace that Christ hath wrought out for him 2. Considering and enquiring into the promises of the Gospell which hold out all these things the Excellency Fullnesse and Suitablenesse of the Righteousnesse of Christ the Rejection of all false Righteousnesse and the commutation made in the Love of God which was formerly insisted on 3. In Prayer herein doe their Soules goe through this work day by day And this communion have all the Saints with the Lord Jesus as to their Acceptation with God which was the first thing proposed to consideration CHAP. IX Of Communion with Christ in holinesse The severall Acts ascribed unto the Lord Christ herein 1. His Intercession 2. Sending of the Spirit 3. Bestowes habituall Grace What that is and wherein it consists This purchased by Christ bestowed by him Of actuall Grace How the Saints hold communion with Christ in these things manifested in sundry particulars OUr Communion with the Lord Jesus as to that Grace of Sanctification and Purification whereof we have § 1 made mention in the severall distinctions and degrees thereof formerly is nextly to be considered And herein the former Method must be observed and we must shew 1. What are the peculiar Actings of the Lord Christ as to this Communion and 2 dly what is the Duty of the Saints herein The summe is how we hold Communion with Christ in Holinesse as well as in Righteousnesse and that very briefly There are severall Acts ascribed unto the Lord Jesus in reference to this particular as § 2 1. His Interceding with the Father by vertue of his Oblation in the behalfe of his that he would bestow the Holy Spirit on them Here I chuse to enter because of the oblation of Christ it selfe I have spoken before Otherwise every thing is to be run up to that head that sourse and spring There lies the foundation of all spirituall mercies whatever as afterwards also shall be manifested Now the Spirit as unto us a Spirit of Grace Holinesse and Consolation is of the purchase of Christ. It is upon the matter the great promise of the New Covenant Ezek. 11. 19. I will put a new Spirit within you So also Chap. 36. v. 27. Jerem. 32. 39 40. and in sundry other places whereof afterwards Christ is the Mediator and Surety of this new Covenant Heb. 7. 22. Jesus was made Surety of a better Testament or rather Covenant A Testament needs no Surety He is the undertaker on the part of God and man also Of man to give satisfaction of God to bestow the whole Grace of the Promise as Chap. 9. 15. For this cause he is the Mediator of the New Testament that by meanes of death for the Redemption of Transgressions that were under the first Testament they which are called might receive the promise of eternall inheritance He both satisfied for sin and procured the promise He procures all the Love and Kindnesse which are the fruits of the Covenant being himselfe the Originall promise thereof Gen. 3. 16. The whole being so ordered in all things and made sure 2 Sam. 23 5. that the residue of its Effects should all be derived from him depend upon him and be procured by him that he in all things might have the preheminence Col. 1. 19. according to the compact and agreement made with him Isa. 53. 12. They are all the Purchase of his blood and therefore the Spirit also as promised in that Covenant 1 Cor. 1. 20. Now the whole Fruit and Purchase of his Death is made out from the Father upon his Intercession This Ioh. 14. 16 17 18. He promiseth his Disciples that he will pursue the worke which he hath in hand in their behalfe and intercede with the Father for the Spirit as a fruit of his purchase Therefore He tells them that He will not pray the Father for his Love unto them because the Eternall Love of the Father is not the Fruit but the Fountaine of his Purchase but the Spirit that is a Fruit that saith He I will pray the Father for c. And what Christ asketh the Father as Mediator to bestow on us that is part of his Purchase being promised unto him upon his undertaking to doe the will of God And this is the First thing that is to be considered in the Lord Jesus as to the communication of the spirit of Sanctification and purification the First thing to be considered in this our Communion with him He intercedes with his Father that he may be bestowed on us as a Fruit of his Death and Bloodshed in our behalfe This is the Relation of the Spirit of Holinesse as bestowed on us unto the Mediation of Christ. He is the great foundation of the covenant of Grace being himselfe everlastingly destinated and freely given to make a purchase of all the good things thereof Receiving according to promise the Holy Ghost Acts 2. 33. he sheds him abroad on his own This Faith considers fixes on dwells upon For 2 ly His Prayer being granted as the Father allwaies hears him He actually sends his Spirit into the Hearts of his Saints there to dwell in his stead and to doe all things for them and in them which He himselfe hath to doe This Secondly is the Lord Christ by Faith to be Eyed in and that not only in respect of the first enduing of our hearts with his Holy Spirit but also of the continuall supplies of it drawing forth and exciting more effectuall Operations and Actings of that indwelling Spirit Hence though Ioh. 14. 16. He says the Father will give them the Comforter because the Originall and Soveraigne Dispensation is in his hand and it is by him made out upon the Intercession of Christ yet not being bestowed immediatly on us but as it were given into the hand of Christ for us He affirmes
glorious Communication of gifts and Graces in his plentifull effusion mentioned Ephes. 4. 8 11. 12. namely That he had received of the Father the Promise of the Holy Ghost Act. 2. 33. and that in such an eminent manner as thereby to make the greatest and most glorious difference betwen the Administration of the new Covenant and old Especially doth the whole worke of the ministry relate to the Holy Ghost though that be not my present businesse to evince He calls men to that worke and they are separated unto him Act. 13. 2. He furnisheth them with gifts and abilitys for that employment 1 Cor. 12. 7 8 9 10. Soc that the whole Religion we professe without this Administration of the Spirit is nothing nor is there any fruite without it of the Resurrection of Christ from the the dead This being the state of things that in our worship of Obedience to God in our own consolation sanctification and ministeriall employment the Spirit being the Principle the life soule the all of the whole yet so desperate hath been the malice of Satan and wickednesse of men that their great endeavour hath been to shut him quite out of all Gospell administrations First his Gifts and Graces were not only decryed but almost excluded from the publike worship of the Church by the § 3 imposition of an operous forme of service to be read by the minister which to doe is neither a peculiar gift of the Holy Ghost to any nor of the ministry at all It is marvellous to consider what pleas and pretences were invented and used by learned men from its Antiquity its composure or approbation by Martyrs the beauty of Uniformity in the worship of God established and pressed thereby c. for the defence and maintenance of it But the maine Argument they insisted on and the chiefe field wherein they expatiated and layd out all their Eloquence was the vaine babling repetitions and folly of men praying by the Spirit When once this was fallen upon all at least as they supposed was carryed away before them and their Adversaries rendred sufficiently ridiculous So great is the cunning of Satan and so unsearchable are the follys of the hearts of men The summe of all these reasonings amount to no more but this Though the Lord Jesus Christ hath promised the Holy Ghost to be with his Church to the end of the world to fit and furnish men with gifts and abilitys for the carrying on of that worship which he requires and accepteth at our hands yet the worke is not done to the purpose the gifts he bestows are not sufficient to that end neither as to invocation nor doctrine therefore we will not only help men by our directions but exclude them from their exercise This I say was the summe of all as I could undeniably evidence Were that my present busines What innumerable evills ensue on this Principle in a formall setting a part of men to the ministry who had never once tasted of the powers of the world to come nor received any gifts from the Holy Ghost to that purpose of crying up and growing in an outside pompous worship wholly forraign to the power and simplicity of the Gospell of silencing destroying banishing men whose ministry was accompanyed with the evidence and demonstration of the Spirit I shall not need to declare This is that I ayme at to point out the publike contempt of the Holy Ghost his gifts and graces wtih their administration in the Church of God that hath been found even where the Gospell hath been professed Again it is a thing of most sad consideration once to call to § 4 mind the improvement of that principle of contempt of the Spirit in private men their ways The name of the spirit was grown a terme of reproach To plead for or pretend to pray by the Spīrit was enough to render a man the object of scorne and reproach from all sorts of men from the Pulpit to the stage What you are full of the Spirit you will pray by the spirit you have the gift come let us heare your non-sence And yet perhaps these men would think themselves wronged not to be accounted Christians Christians yea have not some pretending themselves to be leaders of the flock yea mounted a story or two above their brethren and claiming a Rule and goverment over them made it their businesse to scoffe at and reproach the gifts of the spirit of God And if this were the frame of their Spirit what might be expected from others of professed prophannesse It is not imaginable to what height of blasphemy the processe in this kind amounted The Lord grant there be nothing of this cursed leaven still remaining amongst us Some bleatings of ill importance are sometimes heard Is this the fellowship of the Holy Ghost that Believers are called unto Is this the due Entertainment of him whom our Saviour promised to send for the supply of his Bodily absence so as we might be no loosers thereby Is it not enough that mē should be contented with such a stupid blindnesse as being called Christians to looke no farther for this comfort and consolation then morall considerations common to Heathens would lead them when one infinitely holy and blessed person of the Trinity hath taken this office upon him to be our Comforter but they must oppose and despise him also nothing more discovers how few there are in the world that have interest in that blessed name whereby we are all called But this is no place to pursue this discourse The aime of this discourse is to evince the folly and madnesse of men in generall who professe to own the Gospell of Chist and yet contemne and despise his Spīrit in whomsoever he is manifested Let us be zealous of the gifts of the Spirit not envious at them Frō what hath bin discoursed we may also try the spirits that are § 5 gone abroad in the world which have been exercising themselves at severall seasons ever since the Ascention of Christ. The iniquity of the generation that is past passing away lay in open cursed opposition to the holy Ghost God hath been above them wherein they behaved themselves presumptiously Satan whose designe as he is God of this world is to be uppermost not to dwell wholly in any forme cast down by the providence of God hath now tran formed himselfe into an Angell of light and he will pretend the Spirit also and only But there are seducing Spirits 1 Tim. 4. 1. And we have a command not to believe every Spirit but try the Spirits 1 Joh. 4. 16. And the reason added is because many false Spirits are gone abroad in the world that is men pretending to the Revelation of new Doctrines by the Spirit whose deceipts in the first Church Paul into mateth 2 Thess. 2. 2. Calling on men not to be shaken in mind by Spirit The truth is the Spirits of these days are so grosse that a
Thirdly The principle of all his actings and operations in us for our consolation 1. There are three things in the whole course of our pilgrimage that the consolations of the Holy Ghost are usefull and necessary in 1. First In our Afflictions Affliction is part of the provision that God hath made in his house for his Children Heb. 12. 5 6. The great variety of its causes meanes uses and effects is generally known There is a measure of them appointed for every one To be wholly without them is a temptation and so in some measure an Affliction That which I am to speake unto is that in all our afflictions we need the consolations of the Holy Ghost It is the nature of man to relieve himselfe when he is entangled by all waies and meanes According as mens naturall spirits are so do they mannage themselves under pressures The spirit of a man will beare his infirmity at least it will struggle with it There are two great evills one of which does generally seise § 4 on men under their Afflictions and keep them from a due management of them The Apostle mentioneth them both Heb. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despise not the chastisement of the Lord neither faint when thou art reproved One of these extreames doe men usually fall into either they despise the Lords correction or sink under it First Men despise it They account that which befalls them to be a light or common thing They take no notice of God in it They can shift with it well enough they look on instruments second causes provide for their own defence and vindication with little regard to God or his hand in their affliction And the ground of this is because they take in succours in their trouble that God will not mix his grace withall They fix on other remedies then what he hath appointed and utterly loose all the benefits and advantage of their affliction And so shall every man doe that relieves himselfe from any thing but the consolations of the Holy Ghost 2. Secondly Men Faint and sink under their trialls and afflictions Which the Apostle farther reproves vers 12. The first despise the assistance of the Holy Ghost through pride of heart the latter refuse it through dejectednesse of spirit and sink under the weight of their troubles And who almost is there that offends not on one of these hands Had we not learned to count light of the chastisements of the Lord and to take little notice of his dealings with us we should find the season of our Afflictions to comprize no small portion of our Pilgrimage Now there is no due management of our soules under any affliction so that God may have the glory of it and our selves § 5 any spirituall benefit or emprovement thereby but by the consolations of the H. Ghost All that our Saviour promiseth his Disciples when he tells them of the great trialls and tribulations they were to undergoe is I will send you the spirit the comfortour He shall give you peace in me when in the world you shall have trouble He shall guide and direct and keep you in all your trialls And so the Apostle tells us it came to passe 2 Cor. 1. 4 5 6. Yea and this under the greatest afflictions will carry the soule to the highest joy peace rest and contentment So the same Apostle Rom. 5. 3. We glory in tribulations It is a great expression He had said before that we glorted in the hope of the glory of God vers 2. Yea but what if manifold afflictions and tribulations befall us why even in them also we glory saith he We glory in our tribulations But whence is it that our spirits are so borne up to a due management of afflictions as to glory in them in the Lord He tells us vers 5. It is from the shedding abroad of the Love of God in our hearts by the Holy Ghost And thence are Believers said to receive the word in much affliction with joy of the Holy Ghost 1 Thes. 1 6. And to take joyfully the spoyling of their goods This is that I aime at There is no management nor improvement of any Affliction but meerely and solely by the Consolations of the Holy Ghost Is it then of any esteeme or value unto you that you loose not all your trialls temptations and afflictions learne to value that whereby alone they are rendred usefull 2. Sinne is the second burthen of our lives and much the greatest § 6 Unto this is this Consolation peculiarly suited So Heb. 6. 17 18. an Allusion is taken from the man stayer under the Low who having killed a man at unawares and brought the guilt of his blood upon him selfe fled with speed for his deliverance to the Citty of refuge our great and only refuge from the guilt of sinne is the Lord Jesus Christ in our flying to him doth the spirit administer consolation to us A sense of sin fills the heart with troubles and disquietnesse it is the Holy Ghost which gives us peace in Christ. That gives an apprehension of wrath the Holy Ghost sheds abroad the Love of God in our hearts From thence doth Satan and the Low accuse us as objects of Gods hatred the spirit beares witnesse with our spirits that we are the Children of God There is not any one engine or instrument that sin useth or sets up against our peace but one effect or other of the Holy Ghost towards us is suited and fitted to the casting of it downe In the whole course of our obediénce are his consolations necessary also That we may goe through with it cheerfully willingly § 7 patiently to the end This will afterwards be more fully discovered as to particulars when I come to give directions for our communion with this blessed comforter In a word in all the concernments of this life and in our whole expectation of another we stand in need of the consolations of the Holy Ghost Without them we shall either despise afflictions or faint under § 8 them and God be neglected as to his intendments in them Without them sin will either harden us to a contempt of it or cast us downe to a neglect of the remedies gratiously provided against it Without them duties will either puffe us up with pride or leave us without that sweetnesse which is in new obedience Without them prosperity will make us carnall sensuall and to take up our contentment in these things and utterly weaken us for the trialls of adversity Without them the comforts of our Relations will separate us from God and the losse of them make our hearts as Nabals Without them the calamity of the Church will overwhelme us and the prosperity of the Church will not concerne us Without them we shall have wisdome for no worke Peace in no condition strength for no duty successe in no triall joy in no state no comfort in life no light in death Now our Afflictions our sins and