he is now withdrawen from me can you helpe me can you guide me to my Consolation what acquaintance have you with him when saw you him how did he manifest himselfe to you wherein All these labourings in his Absence sufficiently discover the souls delight in the presence of Christ. Goe one step farther to the discovery that it made of him once againe and it will yet be more evident v. 4 5. It was but a little while that I passed from them but I found him whom my soul loveth I held him and would not let him goe untill I had brought him into my mothers House and into the chamber of her that conceived me I charge ye O ye Daughters of Jerusalem c. 1. Shee tells you how shee came to him she found him What ways and by what meanes is not expressed It often so falls out in our Communion with Christ when private and publique meanes faile and the soule hath nothing left but waiting silently walking humbly Christ appeares that his so doing may be evidently of Grace Let us not at any time give over in this condition When all ways are past the summer and harvest are gone without reliefe when neither bed nor watchmen can assist let us waite a little and we shall see the salvation of God Christ honours his immediate absolute actings sometimes though ordinarily he crowns his ordinances Christ often manifests himselfe immediately and out of Ordinances to them that wayte for him in them That he will do so to them that despise them I know not Though he will meet men unexpectedly in his way yet he will not meet them at all out of it Let us waite as he hath appointed let him appeare as he pleaseth How she deales with him when found is nextly declared Shee held him and would not let him goe c. They are all expressions of the greatest Joy and delight imaginable The summe is having at length come once more to an enjoyment of sweet Communion with Christ the soule lays fast hold on him by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold fast is an act of faith refuses to part with him any more in vehemency of love tryes to keep him in ordinances in the house of its mother the Church of God and so uses all meanes for the confirming of the mutuall love between Christ and her All the expressions all the allusions used evidencing delight to the utmost capacity of the soule Should I pursue all the Instances and Testimonies that are given hereunto in that one booke of the Song of Solomon I must enter upon an exposition of the greatest part of it which is not my present businesse Let the hearts of the Saints that are acquainted with these things be allowed to make the close What is it they long for they rejoyce in What is it that satisfies them to the utmost and gives sweet complacency to their spirits in every condition what is it whose losse they feare whose absence they cannot beare is it not this their beloved and He alone This also they further manifest by their delight in every thing § 16 that peculiarly belongs to Christ as his in this world This is an Evidence of delight when for his sake whom we delight in we also delight in every thing that belongs to him Christs great interest in this world lys in his people and his Ordinances his houshold and their provision now in both these doe the Saints exceedingly delight for his sake Take an instance in both kinds in one man viz. David Psal. 16. 3. in the Saints and the excellent or the noble of the Earth is all my delight my delight in them Christ saies of his Church that she is Hephzibah Isa. 62. my delight in her here says David of the same Hephzibam my delight in them As Christ delights in his Saints so doe they in one another on his account Here says David is all my delight Whatever contentment he tooke in any other persons it was nothing in comparison of the delight he tooke in them Hence mention is made of laying down our lives for the Brethren or any common cause wherein the interest of the Community of the Brethren does lye 2 For the ordinances consider the same person Ps. 42. and 84. and 48. are such plentifull Testimonies throughout as we need no farther enquiring nor shall I goe forth to a new discourse on this particular And this is the first mutuall consequentiall Act of Conjugall Affections in this Communion between Christ and Believers He delights in them and they delight in him He delights in their prosperity hath pleasure in it They delight in his honour and glory and in his presence with them for his sake they delight in his servants though by the world contemned as the most excellent in the world and in his ordinances as the wisedome of God which are foolishnesse to the world CHAP. V. Other consequentiall affections 1. On the part of Christ. He values his Saints Evidences of that valuation 1. his Incarnation 2. Exinanition 2 Cor. 8. 9. Phil. 2. 6 7. 3. Obedience as a Servant 4. In his death his valuation of them in comparison of others Believers estimation of Christ. 1. They value him above all other things and persons 2. Above their own lives 3. All spirituall Excellency's The summe of all on the part of Christ. The summe on the part of Believers The third Conjugall Affection on the part of Christ Pitty or Compassion wherein manifested Suffering and Supply fruits of Compassion Severall ways whereby Christ relieves the Saints under temptations His Compassion in their afflictions Chastity the third Conjugall affection in the Saints The fourth on the part of Christ Bounty on the part of the Saints Duty CHRIST values his Saints values Believers Which is the second branch of that conjugall affection he beares towards them having taken them into the Relation § 1 whereof we speake I shall not need to insist long on the demonstration hereof Heaven and earth are full of evidences of it Some few considerations will give life to the Assertion Consider them then 1. Absolutely 2. In respect of others and you will see what a valuation he puts upon them 1. All that ever he did or doth all that ever he underwent or suffered as Mediatour was for their sakes Now these things were so great and grievous that had he not esteemed them above all that can be expressed he had never engaged to their performance undergoing Take a few instances 1. For their sakes was he made a flesh manifested in the flesh Heb. 2. 14. Whereas therefore the Children pertooke of flesh and § 2. 1 John 1. 14. 1 Tim. 3. 16. blood even he in like manner pertook of the same the Height of this valuation of them the Apostle aggravates verse 16. Verily he took not on him the nature of Angells but he took on him the seed of Abraham he had no such esteem of Angells Whether
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
chooseth us before the Foundation § 19 of the world but in the pursuit of that Love he blesseth us with all Spirituall blessings in Heavenly places in Christ. Ephes. chap. 1 v. 3 4. From his love he sheds or powers out the Holy Spirit richly upon us through Jesus Christ our Saviour Titus chap. 3. v. 6. In the powring out of his love there is not one drop falls besides the Lord Christ. The holy annointing Oyle was all powred on the head of Aaron Psal. 133. v. 2. and thence went down to the Skirts of his cloathing Love is first powred out on Christ from him it drops as the dew of Hermon upon the Soules of his Saints The Father will have him to have the preheminence in all things Col. 1. 18. it pleased him that in him all fullnesse should dwell v. 19. that of his fullnesse we might receive and Grace for Grace John 1. v. 16. Though the Love of the Fathers purpose and good pleasure have its rise and Foundation in his meer Grace and will yet the designe of its accomplishment is only in Christ. All the fruits of it are first given to him and it is in him only that they are dispensed to us So that though the Saints may nay doe see an infinite Ocean of Love unto them in the Bosome of the Father yet they are not to look for one drop from him but what comes through Christ. He is the only meanes of Communication Love in the Father is like Honey in the Flower it must be in the Combe before it be for our use Christ must extract and pepare this Hony for us He drawes this water from the Fountaine through union and dispensation of fullnesse we by Faith from the wells of Salvation that are in him This was in part before discovered 2. § 20 Our Returnes are all in him and by him also And well is it with us that it is so What lame and blind Sacrifices should we otherwise present unto God He beares the Iniquity of our Offerings and he addes Incense unto our Prayers Our love is fixed on the Father but it is conveyed to him through the Son of his Love He is the only way for our Graces as well as our Persons to goe unto God through him passeth all our desire our delight our Complacency our Obedience Of which more afterwards Now in these two things there is some Resemblance between that mutuall Love of the Father and the Saints wherein they hold Communion § 20 2. There are sundry things wherein they differ 1. The Love of God is a Love of Bounty our Love unto him is a Love of Duty 1. The Love of the Father is a Love of Bounty a descending Love Such a Love as carryes him out to doe good things to us great things for us His love lys at the Bottome of all dispensations towards us and we scarse any where find any mention of it but it is held out as the cause and Fountaine of some free gift flowing from it He loves us sends his Son to dye for us He loves us and blesseth us with all spirituall blessings Loving is choosing Rom. 9. 11 12. He loves us and chastizeth us A Love Like that of the Heavens to the Earth when being full of raine they power forth showres to make it fruitfull As the Sea communicates his waters to the Rivers by the way of Bounty out of its own fullnesse they returne unto it only what they receive from it It is the love of a Spring of a Fountain always Communicating A love from whence proceeds every thing that is lovely in its object It infuseth into and creates Goodnesse in the persons beloved and this answers the discription of love given by the Philopher To love saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that loves workes out good to them he loveth as he is able Gods power and will are commensurate What he willeth he worketh 2. Our Love unto God is a Love of Duty the Love of a § 21 Child His love descends upon us in Bounty and Fruitfullnesse our love ascends unto him in Duty and Thankfullnesse He addes to us by his Love we nothing to him by ours Our goodnesse extends not unto him Though our Love be fixed on him immediately yet no fruit of our love reacheth him immediately though he requires our Love he is not benefited by it Job 35. 5 6 7 8. Rom. 11. 35. Job 22. 2 3. It is indeed made up of these four things 1. Rest 2. Delight 3. Reverence 4. Obedience By these doe we hold Communion with the Father in his love Hence God calls that Love which is due to him as a Father honour Malac. chap. 1. v. 6. If I be a Father where is mine Honour It is a deserved act of Duty 2. They differ in this The Love of the Father unto us is an § 22 Antecedent love Our Love unto him is a Consequent Love 1. The love of the Father unto us is an Antecedent love and that in two Respects 1. It is antecedent in Respect of our love 1 John 4. 10. Herein is love not that we loved God but that he loved us His love goes before ours The Father loves the child when the child knowes not the Father much lesse loves him Yea we are by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 30. haters of God He is in his own nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of men and surely all mutuall love between him and us must begin on his hand 2. In respect of all other Causes of love whatever It goes not only before our Love but also any thing in us that is lovely Rom. 5. 8 God commendeth his love toward us in that whilest we were yet sinners Christ died for us Not only his Love but the eminent fruit thereof is made out towards us as sinners Sin holds out all of unlovelinesse and undesirablenesse that can be in a Creature The very mention of that removes all causes all moving occasions of Love whatever Yet as such have we the Commendation of the Fathers Love unto us by a most signall Testimony Not only when we have done no good but when we are in our blood doth he love us Not because we are better then others but because himselfe is infinitely good His kindnesse appeares when we are foolish and disobedient Hence he is said to love the world that is those who have nothing but what is in and of the world whose whole lyes in evil 2. Our love is consequentiall in both these regardes 1. In Respect of the Love of God Never did Creature turne his Affectitious § 23 towards God if the heart of God were not first set upon him 2. In Respect of sufficient causes of Love God must be revealed unto us as lovely desireable as a fit suitable object unto the soule to set up its Rest upon before we can beare any love unto him The
thou wouldest have the contrary viz that something should be in thee for which God should love thee even thy love to him and that thou shouldest love God before thou knowest any thing lovely in him viz. whether he love thee or no. This is a course of fleshes finding out that will never bring Glory to God nor peace to thy own Soule Lay downe then thy Reasonings take up the Love of the Father upon a pure Act of believing and that will open thy Soule to let it out unto the Lord in the Communion of Love To make yet some farther improvement of this Truth so opened and exhorted unto as before it will discover unto us the § 14 Eminency and Priviledge of the Saints of God What low thoughts soever the Sons of men may have of them it will appeare that they have meat to eate that the World knowesnot of they have close communion and fellowship with the Father They deale with him in the enterchange of love Men are generally esteemed according to the company they keep It is an Honour to stand in the presence of Princes though but as Servants What Honour then have all the Saints to stand with boldnesse in the presence of the Father and there to enjoy his Bosome love What a blessing did the Queen of Sheba pronounce on the Servants of Solomon who stood before him and heard his Wisdome How much more blessed then are they who stand continually before the God of Solomon hearing his Wisdome enjoying his love Whilest others have their fellowship with Sathan and their own Lusts making provision for them and receiving perishing refreshments from them whose end is destruction whose God is their Belly and whose Glory is in their shame who mind earthly things they have this sweet Communion with the Father Moreover what a safe and sweet retreat is here for the Saints § 17 in all the Scornes Reproaches Scandalls misrepresentations which they undergoe in the World When a Child is abused abroad in the streets by strangers he runns with speed to the bosome of his Father there he makes his complaint and is comforted In all the hard censures and tongue-persecutions which the Saints meet withall in the streets of the World they may runne with their moanings unto their Father and be comforted As one whom his Mother comforteth so will I comfort you saith the Lord Isa 66. v. 13. So that the Soule may say if I have hatred in the World I will goe where I am sure of Love though all others are hard to me yet my Father is tender and full of compassion I will goe to him and satisfy my selfe in him Here I am accounted vile frowned on and rejected but I have honour and Love with him whose kindnesse is better then Life it selfe There I shall have all things in the Fountaine which others have but in the dropps there is in my Fathers Love every thing desireable there is the sweetnesse of all mercies in the abstract it selfe and that fully and durably Evidently then the Saints are the most mistaken men in the § 18 world If they say come have Fellowship with us are not men ready to say why what are you a sorry company of Seditious Factious Persons be it known unto you that we despise your Fellowship when we intend to leave Fellowship with all honest men and men of worth then will we come to you But alasse how are men mistaken truely their Fellowship is with the Father let men think of it as they please they have close spirituall Heavenly Refreshings in the mutuall Communication of Love with the Father himselfe How they are generally misconceived the Apostle declares 2 Cor. chap. 6. v. 8 9 10. As deceivers and yet true as unknown yet well known as dying and behold we live as chastened and not killed as sorrowfull yet always rejoysing as poore yet making many rich as having nothing yet possessing all things And as it is thus in Generall so in no one thing more then this that they are looked on as poore low despicable persons when indeed they are the only great and noble Personages in the world Consider the Company they keep it is with the Father who so glorious the Merchandise they trade in it is Love what so precious doubtlesse they are the excellent on the Earth Psal. 16. v. 3. Further this will discover a maine difference between § 19 the Saints and empty Professors as to the Performance of Dutyes and so the Enjoyment of outward Priviledges fruitlesse Professors often walk hand in hand with them but now come to their secret retirements and what a difference is there there the Saints hold Communion with God Hypocryts for the most part with the world and their own Lusts with them they converse and Communicate they hearken what they will say to them and make provision for them when the Saints are sweetly wrapt up in the Bosome of their Fathers Love It is oftentimes even almost impossible that Believers should in outward appearance goe beyond them who have very rotten hearts but this meat they have which others know not of this Refreshment in the Banqueting house wherein others have noe share in the multitude of their thoughts the Comforts of God their Father refresh their Soules Now then to draw towards a close of this Discourse if § 20 these things be so what manner of men ought we to be in all manner of holy conversation even our God is a consuming fire What Communion is there between Light and Darknesse Shall sinne and lust dwell in those thoughts which receive in and carry out Love from and unto the Father Holinesse becometh his presence for ever An unclean Spirit cannot draw nigh unto him an unholy Heart can make no abode with him A lewd Person will not desire to hold fellowship with a Sober man and will a man of vaine and foolish Imaginations hold communion and dwell with the most holy God There is not any Consideration of this Love but is a powerfull motive unto Holinesse and leads thereunto Ephraim says what have I to doe any more with Idols when in God he finds Salvation Communion with the Father is wholly inconsistent with loose walking If we say that we have followship with him and walke in darkenesse we lye and doe not the truth 1 Joh. 1. 6. He that saith I know him I have Communion with him and keepeth not his Commandements is a liar and the truth is not in him chap. 1. v. 4. The most specious and glorious pretence made to an acquaintance with the Father without holinesse and Obedience to his Cammandements serves only to prove the pretenders to be lyars The love of the world and of the Father dwell not together And if this be so to shut up all how many that goe under the name of Christians come short of the Truth of it How § 20 unacquainted are the Generaliy of Professors with the Mystery of this Communion
the day of the Gladnesse of their hearts so is it with Christ and his Saints in this Relation He is a Husband to them providing that it may be with them according to the state and condition whereinto he hath taken them To this purpose we have his faithfull engagement Hos. ch § 3 2. v. 19 20. I will saith he betroth thee unto me for ever yea I will betroth thee unto mee in Righteousnesse and in Judgement and in loving kindnesse and in mercies I will even betroth thee unto me in faithfulnesse And it is the main designe of the Ministry of the Gospell to prevaile with men to give up themselves unto the Lord Christ as he reveales his kindnesse in this engagement Hence Paul tells the Corinthians 1 Epist. ch 11. v. 2. that he had espoused them unto one Husband that he might present them as a Chast virgin unto Christ. This he had prevailed upon them for by the preaching of the Gospell that they should give up themselves as a Virgin unto him who had betrothed them to himselfe as an Husband And this is a Relation wherein the Lord Jesus is exceedingly § 4 delighted and inviteth others to behold him in this his Glory Cant. 3. 11. Go forth saith he O ye Daughters of Ierusalem and behold King Solomon with the Crowne wherewith his Mother Crowned him in the day of his Espousalls and in the day of the Gladnesse of his heart Hee calls forth the daughters of Jerusalem all sorts of Professors to consider him in the condition of betrothing and espousing his Church unto himselfe moreover he tels them that they shall find on him two things eminently upon this account 1. Honour it is the day of his Corenation and his spouse is the Crowne wherewith he is crowned For as Christ is a Diademe of beauty and a Crowne of Glory unto Syon Isaiah ch 18. v. 5. So Syon also is a Diadem and a Crowne unto him Isa. ch 62. v. 3. Christ makes this Relation with his Saints to be his Glory and his Honour 2. Delight The day of his Espousalls of taking poore sinfull soules into his bosome is the day of the gladnesse of his heart John was but the friend of the Bridegroome that stood and heard his voyce when he was taking his Bride unto himselfe and he rejoyced greatly Ioh ch 3. v. 29. how much more then must be the joy and gladnesse of the Bridegroome himselfe even that which is expressed Zeph. ch 3. v. 14. He rejoyceth with Ioy he joys with singing It is the gladnesse of the heart of Christ the joy of his soule § 5 to take poor sinners into this Relation with himselfe He rejoysed in the thoughts of it from Eternity Prov. 8. 31. And alwaies expresseth the greatest willingnesse to undergoe the hard task required thereunto Psal. 40. 7 8. Heb. 10. 7 8. yea he was pained as a Woman in travaile untill he had accomplished it Luk. 12. 5. because he loved his Church he gave himselfe for it Ephes 5. 26. despising the shame and enduring the Crosse Heb. 12. 2. that he might enjoy his Bride that he might be for her and shee for him and not for another Hos. 3. 3. This is his joy when he is thus crowned by his Mother It is believers that are mother and brother of this Solomon Math 12. 49. 50. They crowne him in the day of his espousalls giving themselves to him and becoming his glory 2 Cor. 8. 23. Thus he sets out his whole Communion with his Church under § 5 this Allusion and that most frequently The time of his taking the Church unto himselfe is the day of his marriage and the Church is his bride his Wife Revel chap. 19. v. 7 8. The entertainment he makes for his Saints is a Wedding Supper Math. ch 22. v. 3. The Graces of his Church are the Ornaments of his Queene Psal. 45. v. 9 10 11 12 13 14. And the Fellowship he hath with his Saints is as that which those who are mutually beloved in a Conjugall Relation do hold Cant. 1. Hence Paul in describing these two makes suddain and insensible Transitions from one to the other Ephes. chap. 5. from v. 22. unto v. 32. concluding the whole with an Application unto Christ and the Church It is now to be enquired in the next place how it is that we § 6 hold communion with the person of Christ in respect of Conjugall Relations and affections and wherein this doth consist Now herein there are some things that are common unto Christ and the Saints and some things that are peculiar to each of them as the Nature of this Relation doth require The whole may be reduced unto these two heads 1. A Mutuall Resignation of themselves one to the other 2. Mutuall Consequentiall Conjugall Affections 1. There is a mutual Resignation or making over of their Persons one to another This is the first Act of Communion as to the § 7 personall Grace of Christ. Christ makes himselfe over to the Soule to be his as to all the love care and tendernesse of an husband and the soule gives up it selfe wholly unto the Lord Christ to be his as to all loving tender obedience And herein is the main of Christs the Saints Espousals This in the Prophet is set out under a parable of himselfe and an Harlot Hos. 3. 3. Thou shalt abide for me saith he unto her thou shalt not be for another and I will be for thee Poor Harlot saith the Lord Christ I have bought thee unto my selfe with the price of mine own Blood and now this is that which we will consent unto I WILL BE FOR THEE and THOU SHALT BE FOR MEE and not for another 1. Christ gives himselfe to the Soule with all his Excellencys § 8 Righteousnesse Preciousnesse Graces and Eminencys to be its Saviour Head and Husband for ever to dwell with it in this holy Relation He lookes upon the soules of his Saints likes them well counts them faire and beautifull because he hath made them so Cat. 1. 15. Behold thou art faire my Companion behold thou art faire thou hast Doves Eys Let others think what they please Christ redoubles it that the Soules of his Saints are very beautifull even perfect through his Comelinesse which he puts upon them Ezek. 15. v. 14. behold thou art faire thou art faire particularly that their Spirituall Light is very Excellent and Glorious like the Eys of a Dove tender discerning cleare and shining Therefore he addes that Patheticall wish of the Enjoyment of this his spouse chap. 2. 14. O my dove saith he that art in the clefis of the Rocke in the secret places of the staires let me heare thy voyce let me see thy countenance for sweet is thy voice and thy Countenance is comely Do not hide thy selfe as one that flies to the clefts of the Rocks be not dejected as one that hides her selfe behind the staires is afraid to come forth to the
denyed themselves and been zealous for God and laboured with all their might to please him and so at length to come to enjoy him they had rather part with all the world life and all then with this they have wrought You know how unwilling we are to part with any thing we have laboured and beaten our heads about How much more when the things are so excellent as our duty to God blamelesnesse of conversation hope of Heaven the like which we have beaten our hearts about But now when once Christ appeares to the Soule when he is known in his Excellency all these things as without him have their paint washed of their beauty fades their desireablenesse vanisheth and the soule is not only contented to part with them all but puts them away as a defiled thing and crys in the Lord Jesus only is my Righteousnesse and Glory Prov. 3. 13 14 15. among innumerable Testimonies may be admitted to give witnesse hereunto Happy is the man that findeth wisedome and the man that getteth understanding For the merchandize of it is better then the Merchandize of silver and the gaine thereof then fine Gold she is more pretious then rubyes and all the things that thou canst desire are not to be compared to her It is of Jesus Christ the wisedome of God the Eternall wisedome of the Father that the Holy Ghost speakes as is evident from the description which is given hereof chap. 8 He and his ways are better then silver and gold rubies and all desireable things As in the Gospell he likens himselfe to the pearle in the field which when the Merchant man finds he sells all that he hath to purchase All goes for Christ all righteousnes without him all ways of Religion all goes for that one pearle The Glory of his Deity the Excellency of his person his all-conquering desireablenesse ineffable Love wonderfull undertaking unspeakable Condescensions effectuall Mediation compleat Righteousnesse lye in their eys ravish their hearts fill their Affections and possesse their soules And this is the second mutuall conjugall affection between Christ and Believers all which on the part of Christ may be referred unto two heads 1. All that he parted withall all that he did all that he § 11 suffer'd all that he doth as Mediator he parted withall did suffered doth on the account of his Love to and esteem of Believers He parted with the greatest Glory he underwent the greatest misery he doth the greatest workes that ever were because he loves his spouse because he values Believers What can more what can farther be spoken how little is the depth of that which is spoken fathomed how unable are we to looke into the misterious recesses of it He so loves so values his Saints as that having from Eternity undertaken to bring them to God he rejoyces his soule in the thoughts of it and pursues his designe through Heaven and Hell life and death by suffering and doing in misery and with power and ceaseth not untill he bring it to perfection For 2. He doth so value them as that he will not loose any § 12 of them to Eternity though all the world should combine to take them out of his hand When in the days of his flesh he foresaw what Opposition what Danger what Rocks they should meet with all he cryed out Holy Father keep them Joh. 17. 11. let not one of them be lost and tels us plainely Joh. 10. 28. that no man shall take his sheep out of his hand And because he was then in the forme of a servant it might be supposed that he might not be able to hold them he tels them true as to his present condition of carrying on the work of mediation his Father was greater then he therefore to him he committed them none should take them out of his Fathers hands Joh. 10. 29. whereas the World afflictions persecutions which are without may be conquered yet no security given but that sin from within by the assistance of Satan may prevaile against them to their ruine as he hath provided against Sathan in his promise that the gates of hell shall not prevaile against them so he hath taken care that sinne it self shall not destroy them Herein indeed is the depth of his Love to be contemplated that whereas his holy soule hate every sin it is a burden an Abomination a new wound to him and his poor spouse is sinfull Believers are full of sinnes failings and infirmities he hides all covers all beares with all rather then he will loose them by his power preserving them from such sinnes as a Remedy is not provided for in the Covenant of Grace Oh the world of sinfull follys that our deare Lord Jesus beares withall on this account are not our own soules astonished with the thoughts of it Infinite patience Infinite forbearance Infinite love Infinite Grace Infinite Mercy are all set on worke for this end to answer this his Valuation of us 2. On our part it may also be referred to two heads 1. That upon the discovery of him to our soules they rejoyce to part with all things wherein they have delighted or reposed their confidence for him and his sake that they may enjoy him Sin and lust pleasure and profit Righteousnesse and duty in their severall conditions all shall goe so they may have Christ. 2. That they are willing to part with all things rather then with Him when they doe enjoy him To think of parting with Peace Health Liberty Relations Wives Children it is offensive heavy and grievous to the best of the Saints But their soules cannot beare the thoughts of parting with Jesus Christ. Such a thought is cruell as the grave The worst thoughts that in any feare in desertions that they have of Hell is that they shall not enjoy Jesus Christ. So they may enjoy him here hereafter be like him be ever with him stand in his presence they can part with all things freely cheerefully be they never soe beautifull in reference to this life or that which is to come 3. The third conjugall Affection on the part of Christ is pitty § 14 and compassion As a man nourisheth and cherisheth his own flesh so doth the Lord his Church Ephes. 5. 29. Christ hath a fellow feeling with his Saints in all their troubles as a man hath with his own flesh This Act of the conjugall love of Christ relates to the many trialls and pressures of Afflictions that his Saints meet withall here below He doth not deale with Believers as the Samaritans with the Jewes that fawned on them in their prosperity but despised them in their trouble He is a a tender Father who though perhaps he love all his children alike yet he will take most paines with and give most of his presence unto one that is sick and weake though therein and thereby he may be made most
sheds him abundantly or powers him on us so He sheds abroad or powres out the Love of God in our hearts Not to insist on the expression which is Metaphoricall the businesse is that the Comforter gives a sweet and plentifull Evidence and perswasion of the Love of God to us such as the soule is taken delighted satiated withall This is his work and he doth it effectually To give a poore sinfull soule a comfortable perswasion affecting it throughout in all its faculties and affections that God in Jesus Christ loves him delights in him is well pleased with him hath thoughts of tendernesse and kindnesse towards him to give I say a soule an overflowing sence hereof is an unexpressible mercy This we have in a peculiar manner by the H. Gh it is his proper work as all his works are works of Love and kindnes so this of § 9 communicating a sense of the Love of the Father mixes it self with all the particulars of his actings And as we have herein peculiar communion with himselfe so by him we have communion with the Father even in his Love which is thus shed abroad in our hearts so not only do we rejoyce in and Glorify the Holy Ghost which doth this work but in him also whose love it is Thus is it also in respect of the Sonne in his taking of His and showing of it unto us as was declared What we have of heaven in this World lyes herein and the manner of our fellowship with the Holy Ghost on this account falls in with what was spoken before 4. Another Effect we have of his Rom. 8. 16. The spirit it selfe § 10 bears witnesse with our spirits that we are the Children of God You know whose Children we are by nature children of Satan and of the curse or of wrath By the Spirit we are put into another capacity and are Adopted to be the children of God inasmuch as by receiving the spirit of our Father we become the children of our Father Thence is he called v. 15. the Spirit of Adoption Now sometimes the soule because it hath somewhat remaining in it of the principle that it had in its old condition is put to Question whether it be a child of God or no and thereupon as in a thing of the greatest importance puts in its claime with all the Evidences that it hath to make good its Title The spirit comes and beares witnesse in this case An allusion it is to judiciall proceedings in point of Titles and Evidences The Judge being set the person concerned layes his claime produceth his Evidences and pleads them his Adversaries endeavouring all that in them lies to invalidate them and disanull his plea and to cast him in his claime In the middest of the triall a person of known and approved integrity comes into the Court and gives Testimony fully and directly on the behalfe of the claimer which stops the mouthes of all his Adversaries and filles the man that pleaded with joy and satisfaction So is it in this case The soule by the power of its own Conscience is brought before the Law of God there a man puts in his plea that He is a Child of God that he belongs to Gods family and for this end produceth all his Evidences every thing whereby Faith gives him an interest in God Satan in the mean time opposeth with all his might sinne and Law assist him many flawes are found in his Evidences the Truth of them all is questioned and the soule hangs in suspence as to the issue In the middest of the plea and contest the Comforter comes and by a word of promise or otherwise overpowers the heart with a comfortable perswasion and bears downe all objections that his plea is good and that he is a child of God And therefore it is said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When our Spirits are pleading their Right and Title He comes in and bears witnesse on our side at the same time enabling us to put forth acts of filiall obedience kind and Child like which is called crying Abba father Remember still the manner of the Spirit 's working before mentioned that he doth it effectually voluntarily and freely Hence sometimes the dispute hangs long the cause is pleading many years The Law seems sometimes to prevaile sin and Satan to rejoyce and the poor soule is filled with dread about its inheritance perhaps it s own witnesse from its Faith Sanctification former experience keeps up the plea with some life and comfort but the work is not done the conquest is not fully obtained untill the Spirit who worketh freely and effectually when and how he will comes in with his Testimony also cloathing his power with a word of promise he makes all parties concerned to attend unto him and puts an end to the Controversy Herein he gives us holy Communion with himselfe The soule knows his voyce when he speaks nec hominem sonat There is something too great in it to be the Effect of a created power When the Lord Jesus Christ at one word stilled the raging of the Sea and Wind all that were with him knew there was Divine power at hand Math. 4. 39. And when the Holy Ghost by one word stills the tumults and stormes that are raised in the Soule giving it an immediate calme and security it knows his divine power and rejoyces in his presence 5. He seales us We are sealed by the holy Spirit of promise Eph. § 11 1. 13. and grieve not the Holy Spirit whereby you are sealed to the day of redemption chap. 4. 30. I am not very clear in the certaine peculiar intendment of this Metaphor what I am perswaded of the mind of God in it I shall briefely impart In a seale two things are Considered 1. The nature of it 2. The use of it The nature of sealing consists in the imparting of the image or character of the seale to the thing sealed This is to seale a thing to stampe the character of the seale on it In this sense the effectuall Communication of the image of God unto us should be our sealing The Spirit on Believers really communicating the image of God in Righteousnesse and true Holinesse unto the Soule sealeth us To have this stamp of the Holy Ghost so as to be an evidence unto the soul that it is accepted with God is to be sealed by the spirit taking the Metaphor from the nature of sealing And in this sense is our Saviour said to be sealed of God Joh. 6. 27. even from that impression of the power wisedome and majesty of God that he had upon him in the discharge of his Office 2. The End of sealing is twofold 1. To confirme or ratify any grant or conveiance made in writing In such cases men § 12 set their seales to make good and confirme their grants and when this is done they are irrevocable Or to confirme the testimony that is given by any one of the
its Acceptation with God in friendship So is Christ said to be our Peace Eph. 2. 14. by slaying the enmity between God and us and in taking away the handwriting that was against us Rom. 5. 1. being justified by Faith we have Peace with God A comfortable perswasion of our Acceptation with God in Christ is the bottome of this peace it enwrapps deliverance from Eternall wrath hatred curse condemnation all sweetly affecting the soule and conscience And this is a Branch from the same Root with that foregoing § 7 A consequent of the Effects of the Holy Ghost before mentioned Suppose a man chosen in the eternall Love of the Father Redeemed by the blood of the Son and justified freely by the Grace of God so that he hath a right to all the promises of the Gospell yet this person can by no reasonings nor arguings of his own heart by no considerations of the promises themselves nor of the Love of God or Grace of Christ in them be brought to any establishment in peace untill it be produced in him as a fruit and consequent of the work of the Holy Ghost in him and towards him Peace is the fruit of the spirit Gal. 5. 22. The savour of the spirit is life and Peace Rom. 8. 6. All we have is from him and by him 3. Joy also is of this number The Spirit as was shewed is § 8 called the Oyle of Gladnesse Heb. 1. 10. his anointing brings Gladnesse with it Isa. 61. 3. the oyle of joy for mourning The kingdome of God is righteousnesse Peace and joy in the Holy Ghost Rom. 14. 17. 1 Thes. 1. 6. Received the Gospel with joy in the Holy Ghost with joy as Peter tells believers unspeakable and full of glory 1 Pet 1. 8. To give joy to the hearts of Believers is eminently the work of the Comforter this he doth by the particulars before instanced in that rejoycing in hope of the Glory of God mentioned Rom. 5. 2. which carries the Soule through any Tribulation even with glorying hath its rise in the Spirits shedding abroad the love of God in our hearts v 5. Now there are two wayes whereby the Spirit worketh this joy in the hearts of believers 1. He doth it immediately by himselfe without the consideration of any other Acts or works of his or the interposition of § 9 any reasonings or deductions and conclusions As in sanctification He is a well of water springing up in the Soule immediately exerting his efficacy and refreshment so in Consolation He Immediately works the soule and minds of men to a joyfull rejoycing and spirituall frame filling them with Exultation and gladnesse not that this arises from our reflex consideration of the Love of God but rather gives occasion thereunto When he so sheds abroad the love of God in our hearts and so filling them with gladnesse by an immediate act and operation as he caused John Baptist to leap for joy in the womb upon the approach of the mother of Jesus Then doth the Soule even from hence raise it selfe to a consideration of the Love of God whence joy and rejoycing doth also flow Of this joy there is no account to be given but that the spirit worketh it when and how he will he secretly infuseth and distills it into the soule prevailing against all feares and sorrowes filling it with gladnesse exultations and sometimes with unspeakable raptures of mind 2. Mediately by his other workes towards us He gives a § 10 sense of the love of God with our Adoption and acceptation with him and on the consideration thereof enables us to re-receive it Let what hath been spoken of his operations towards us be considered what Assurance he gives us of the Love of God what life power and security what pledge of our eternall welfare and it will be easily perceived that he lays a sufficient foundation of this Joy and gladnesse not that we are able upon any rationall consideration deduction or conclusion that we can make from the things mentioned to affect our hearts with the joy and gladnesse intended it is left no lesse the proper worke of the Spirit to doe it from hence and by the intervenience of these considerations then to doe it immediately without them This processe of producing joy in the heart we have Psal. 23. 5 6. Thou annoyntest my head with oyle Hence is the conclusion as in the way of exultation surely goodnesse and mercy shall follow me Of this effect of the Comforter see Isai. 35. throughout 4. Hope also is an effect of those workings of the Holy Ghost in us and towards us Rom. 15. 13. These I say are the generall § 11 consequents of the Effects of the Holy Ghost upon the hearts of Believers which if we might consider thē in their offspring with all the branches that shoot out from them in Exultation Assurance Boldnesse Confidence Expectation glorying and the like it would appeare how farre our whole Communion with God is influenced by them But I only name the heads of things and hasten to what remaines it is the generall and particular way of our Communion with the Holy Ghost that should nextly ensue but that some other considerations necessarily do here interpose themselves CHAP. V. Some observations and inferences from Discourses foregoing concerning the Spirit The contempt of the whole Administration of the Spirit by some The vaine pretence of the Spirit by others The false Spirit discovered THis processe being made I should now shew immediately § 1 how we hold the communion proposed with the Holy Ghost in the things laid down and manifested to containe his peculiar worke towards us But there are some miscarriages in the world in reference unto this dispensation of the Holy Ghost both on the one hand and the other in contempt of his true worke and pretence of that which is not that I cannot but remark in my passage which to do shall be the businesse of this chapter 1. Take a view then of the state and condition of them § 2 who professing to believe the Gospell of Jesus Christ do yet contemne and despise his spirit as to all its operations Gifts Graces and dispensations to his Churches and Saints Whilst Christ was in the World with his disciples he made them no greater promise neither in respect of their own good nor of carrying on the worke which he had committed to them then this of giving them the holy Ghost Him he instructeth them to pray for of the Father as that which is needfull for them as bread for children Luke 11. 13. Him he promiseth them as a well of water springing up in them for their refreshment strengthning and consolation unto everlasting life John 7. 37 38 39. As also to carry on and accomplish the whole worke of the ministry to them committed John 16. 8. 9 10. with all those eminent workes and priviledges before mentioned And upon his Ascension this is laid as the bottome of that
our obedience with the Attendencies of them respectively are the great concernments of § 9 our lives what we are in reference unto God is comprized in them and the due management of them with their contraries which come under the same rule Through all these doth there run a line of consolation from the Holy Ghost that gives us a joyfull issue throughout How sad is the condition of of poor soules destitute of these consolations What poor shifts are they forced to betake themselves unto what Giants have they to encounter in their own strength and wehther they are conquered or seem to conquer they have nothing but the misery of their trialls 2. The second thing considerable to teach us to put a due valuation on the consolations of the Holy Ghost is the matter of them or that wherewith he comforts us Now this may be referred to the two heads that I have formerly treated of the Love of the Father and the Grace of the Son All the consolations of the Holy Ghost consist in his acquainting us with and communicating unto us the Love of the Father and the Grace of the Sonne nor is there any thing in the one or the other but he makes it a matter of consolation to us so that indeed we have our communion with the Father in his Love and the Sonne in his Grace by the operation of the Holy Ghost 1. First He communicates to us and acquaints us with the Love of the Father Having informed his Disciples with that § 11 ground and foundation of their consolation which by the comforter they should receive our blessed Saviour Joh. 16. 27. shuts up all in this The Father himselfe loveth you This is that which the Comforter is given to acquaint us withall even that God is the Father and that he loves us In particular that the Father the first Person in Trinity considered so distinctly loves us On this account is he said so often to come forth from the Father because he comes in pursuit of his Love and to acquaint the Hearts of Believers therewith that they may be comforted and established By perswading us of the eternall and unchangeable Love of the Father he fills us with Consolation And indeed all the effects of the Holy Ghost before mentioned have their tendency this way Of this Love and its transcendent excellency you heard at large before Whatever is desireable in it is thus communicated to us by the Holy Ghost A sense of this is able not only to relieve us but to make us in every condition to rejoyce with joy unspeakable and glorious It is not with an encrease of Corne and Wine and Oyle but with the shining of the countenance of God upon us that he comforts our soules Psal. 4. 6. The world hateth me may such a soule as hath the spirit say but my Father loves me Men despise me as an Hypocrite but my Father loves me as a Child I am poore in this world but I have a rich inheritance in the love of my Father I am straitned in all things but there is bread enough in my Fathers house I mourne in secret under the power of my lusts and sin where no eye sees me yea but the Father sees me and is full of compassion With a sense of his kindnesse which is better then life I rejoyce in tribulation glory in affliction triumph as a conquerour Though I am killed all the day long All my sorrowes have a bottome that may be fathomed my trialls bounds that may be compassed but the breadth and depth and height of the love of the Father who can expresse I might render glorious this way of the spirits comforting us with the Love of the Father by comparing it with all other causes and meanes of joy and consolation whatever And so discover their emptinesse its fullnesse their nothingnesse its being all as also by revealing the properties of it before rehearsed Againe He doth it by communicating to us and acquainting § 12 us with the Grace of Christ. All the fruits of his purchase all the desireablenesse of his Person as we are interested in him The grace of Christ as I formerly discoursed of at large is referred to two heads The Grace of his Person and of his Office and Worke. By both these doth the Holy Ghost administer Consolation to us Joh. 14. 15. He glorifies Christ by revealing his Excellencies and desireablenesse to believers as the chiefest of ten thousand altogether lovely And then he shewes them of the things of Christ his Love grace all the fruits of his Death Suffering Resurrection and Intercession and with these supports their hearts and soules And here whatever is of refreshment in the pardon of sinne deliverance from the curse and wrath to come in justification and adoption with the innumerable priviledges attending them in the hope of glory given unto us comes in on this head of account Thirdly The Principle and fountain of all his actings for our Consolation comes next under consideration to the same § 13 end and this leads us a little nearer to the Communion intended to be directed in Now this is his own great Love and infinite condescension He willingly proceedeth or comes forth from the Father to be our comforter He knew what we were and what we could doe and what would be our dealings with him He knew we would grieve him provoke him quench his motions defile his dwelling place and yet he would come to be our comforter Want of a due consideration of the great Love of the Holy Ghost weakens all the principles of our obedience Did this dwell and abide upon our hearts what a deare valuation must we needs put upon all his operations and actings towards us Nothing indeed is valuable but what comes from love and goodwill This is the way the Scripture takes to raise up our hearts to a right and due estimation of our Redemption by Jesus Christ. It tells us that he did it freely that of his own Will he hath laid downe his life that he did it out of love Herein is manifested the love of God that he laid downe his life for us he loved us and gave himselfe for us He loved us and washed us with his own blood Hereunto it adds our state and condition considered as he undertook for us sinners enemies dead alienated then he loved us and dyed for us and washed us with his blood May we not hence also have a valuation of the dispensation of the spirit for our consolation He proceeds to that end from the Father he distributes as he will workes as he pleaseth And what are we towards whom he carrieth on this work Froward perverse unthankefull grieving vexing provoking him Yet in his love and tendernesse doth he continue to doe us good Let us by Faith consider this Love of the Holy Ghost It is the head and sourse of all the communion we have with him in this life This is as I said
spoken only to prepare our hearts to the communion proposed and what a little portion is it of what might be spoken how might all these considerations be aggravated what a numberlesse number might be added it suffices that from what is spoken it appeares that the work in hand is amongst the greatest duties and most excellent priviledges of the Gospel CHAP. VII The generall wayes of the Saints acting in Communion with the Holy Ghost AS in the account given of the Actings of the Holy Ghost in us we manifested first the generall adjuncts of his actings § 1 or the manner thereof so now in the description of the Returnes of our soules to him I shall in the first place propose the generall actings of Faith in reference to this work of the Holy Ghost and then descend unto particulars Now there are three generall wayes of the soules deportment in this communion expressed all negatively in the Scripture but all including positive duties 1. Now these are First Not to grieve him 2. Secondly Not to quench his motions § 2 3. Thirdly Not to resist him There are three things considerable in the Holy Ghost 1. First His Person as dwelling in us § 3 2. Secondly his actings by Grace or his motions 3. Thirdly His working in Ordinances of the word and the Sacraments all for the same end and purpose To these three are the three cautions before suited 1. First not to grieve him in respect of his Person dwelling in us 2. Secondly Not to quench him in respect of the actings and motions of his grace 3. Thirdly Not to resist him in respect of the Ordinances of Christ and his guifts for their administration Now because the whole generall duty of Believers in their communion with the Holy Ghost is comprised in these three things I shall handle them severally The First Caution concernes his Person immediately as dwelling in us It is given Eph. 4. 30. Grieve not the holy Spirit of God § 4 There is a complaint Isai. 63. 10. of them who vexed or grieved the Spirit of God And from thence doth this Caution seem to be taken That it is the Person of the Holy Ghost which is here intended is evident First from the Phrase or manner of expression with a double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy spirit And also 2. From the work assigned to him in the following words of Sealing to the day of Redemption Which as hath been manifested is the work of the Holy Ghost Now whereas this may be understood of the spirit in others or in ourselves it is evident that the Apostle intends it in the latter sense by his addition of that signall and eminent priviledge which we our selves enjoy by him he seales us to the day of redemption Let us see then the tendency of this expression as comprizing the first Generall rule of our communion with the Holy Ghost Grieve not the spirit The terme of grieving or affecting with sorrow may be considered either Actively in respect of the Persons grieving or Passively in respect of the Persons grieved In the latter sense the expression is Metaphoricall the Spirit cannot be grieved or affected with sorrow which inferrs alteration disappointment weakenesse all incompatible with his infinite perfections yet men may actively do that which is fit and able to grieve any one that stands affected towards them as doth the Holy Ghost If he be not grieved it is no thanks to us but to his own unchangeable nature So that there are two things denoted in this expression First That the Holy Ghost is affected towards us as one that is loving carefull tender concerned in our good and welldoing and therefore upon our miscarriages is said to be grieved As a good friend of a kind and loving nature is apt to be so on the miscarriage of him whom he doth affect And this is that we are principally to regard in this caution as the ground and foundation of it the Love Kindnesse and tendernesse of the Holy Ghost unto us Grieve him not Secondly That we may doe those things that are proper to grieve him though he be not passively grieved our sin being no lesse therein then if he were grived as we are Now how this is done how the Spirit is grieved the Apostle declareth in the contexture of that discourse verses 21 22 23 24. He presseth to a progresse in Sanctification and all the fruits of Regeneration vers 25 26 27 28 29. He dehorts from sundry particular evills that were contrary thereto and then gives the generall enforcement of the one and the other and grieve not the Holy Spirit of God that is by coming short of that universall Sanctification which our planting into Christ doth require The positive duty included in this caution of not grieving the holy Spirit is this That we pursue universall Holinesse with regard unto and upon the account of the love kindnesse and tendernesse of the Holy Ghost This is the foundation of our Communion we have in generall When the soul considers the love kindnesse and tendernesse of the Holy Ghost unto him when he considers all the fruits and acts of his love and goodwill towards him and on that account and under that consideration because he is so concerned in our ways walkings to abstaine frō evills to walke in all duties of Holinesse this is to have communion with him This consideration that the Holy Ghost who is our Comforter is delighted with our obedience grieved at our evills and follies being made a continuall motive to and reason of our close walking with God in all holinesse is I say the first generall way of our Communion with him Here let us fixe a little We loose both the power and pleasure § 6 of our Obedience for want of this consideration We see on what account the Holy Ghost undertakes to be our Comforter by what ways and meanes he performes that Office towards us what an unworthy thing it is to grieve him who comes to us on purpose to give us consolation Let the soule in the whole course of its obedience exercise its selfe by faith to thoughts hereof and lay due weight upon it The Holy Ghost in his infinite love and kindnesse towards me hath condescended to be my Comforter He doth it willingly freely powerfully what have I received from him in the multitude of my perplexitys how hath he refreshed my soule Can I live one day without his consolations And shall I be regardlesse of him in that wherein he is concerned shall I grieve him by negligence sinne and folly shall not his love constraine me to walke before him to all well pleasing So have we in generall fellowship with him The second is that of the 1 Thess. 5. 19. Quench not the Spirit There are various thoughts about the sense of these words § 7 The Spirit in others that is their spirituall gifts say some But then it falls in with what follows vers 20.
to all the three Persons and is proper to each of them not formally as a Person but as God blessed for ever All adoration respects that which is common to all so that in each Act of Adoration and worship all are adored and worshipped The Creatures worship their Creator and a man him in whose image he was created viz. him from whom descendeth every good and perfect gift all this describing God as God Hence Secondly when we begin our Prayers to God the Father and § 2 end them in the name of Jesus Christ yet the Sonne is no lesse invocated and worshipped in the beginning then the Father though he be peculiarly mentioned as mediator in the close not as Sonne to himselfe but as Mediator to the whole Trinity or God in Trinity But in the invocation of God the Father we invocate every Person because we Invocate the Father as God every Person being so Thirdly In that heavenly Directory which we have Eph. 2. § 3 18. this whole businesse is declared our accesse in our worship is said to be to the Father and this through Christ or his mediation by the Spirit or his assistance Here is a distinction of the Persons as to their operations but not at all as to their being the object of our Worship For the Sonne and the Holy Ghost are no lesse worshipped in our accesse to God then the Father himselfe Only the Grace of the Father which we obtain by the mediation of the Sonne and the assistance of the spirit is that which we draw nigh to God for So that when by the distinct dispensation of the Trinity and every Person we are lead to worship that is to act Faith on or invocate any Person we doe herein worship the whole Trinity and every Person by what name soever of Father Sonne or Holy Ghost we invocate him So that this is to be observed in this whole matter That when any work of the Holy Ghost or any other Person which is appropriated to him we never exclude the concurrence of other Persons draws us to the worship of him yet he is not worshipped exclusively but the whole Godhead is worshipped Fourthly These Cautions being premised I say that we § 4 are distinctly to worship the Holy Ghost As it is in the case of Faith in respect of the Father and the Sonne Joh. 14 1. Believe in God believe also in me This extends it selfe no lesse to the Holy Ghost Christ called the Disciples for the acting of Faith on him he being upon the accomplishment of the great worke of his Mediation and the Holy Ghost now carrying on the work of his delegation requireth the same And to the same purpose are their distinct operations mentioned My Father worketh hitherto and I worke Now as the formall Reason of the worship of the Sonne is not his mediation but his being God his mediation being a powerfull motive thereto so the formall Reason of our worshipping the Holy Ghost is not his being our comforter but his being God yet his being our comforter is a powerfull motive thereunto This is the summe of the first Direction The Grace actings Love effects of the Holy Ghost as he is our Comforter ought to § 5 stir us up and provoke us to Love worship believe in and invocate him though all this being directed to him as God is no lesse directed on that account to the other Persons then to him only by the fruits of his Love towards us are we stirred up unto it These things being presupposed let the Saints learne to act § 6 faith distinctly on the Holy Ghost as the immediate efficient cause of all the good things mentioned Faith I say to believe in him and Faith in all things to believe him and to yeeld obedience to him Faith not imagination The distinction of the Persons in the Trinity is not to be fancyed but believed So then the Scripture so fully frequently clearly distinctly ascribing the things we have been speaking of to the immediate efficiency of the Holy Ghost Faith closeth with him in the truth revealed and peculiarly regards him worships him serves him waits for him prayeth to him prayseth him All these things I say the Saints doe in Faith The person of the Holy Ghost revealing its selfe in these operations and effects is the peculiar object of our Worship Therefore when he ought to be peculiarly honoured and is not he is peculiarly sinned against Acts 5. 2 Ananias is said to lye to the Holy Ghost not to God which being taken essentially would denote the whole Trinity but peculiarly to the Holy Ghost Him he was to have honoured peculiarly in that especiall gift of his which he made profession of not doing it he sinned peculiarly against him But this must be a little farther branched into particulars Let us then say weight on every Effect of the Holy Ghost in any of the Particulars before mentioned on this account that § 7 they are acts of his Love and power towards us This faith will doe that takes notice of his kindnesie in all things Frequently he performes in sundry particulars the office of a Comforter towards us and we are not throughly comforted we take no notice at all of what he doth Then is he grieved Of those who doe receive and own the Consolation he tenders and administers how few are there that consider him as the comforter and rejoyce in him as they ought Upon every work of consolation that the Believer receives this ought his Faith to resolve upon This is from the Holy Ghost He is the comforter the God of all Consolation I know there is no joy peace hope nor comfort but what he workes gives and bestowes and that he might give me this Consolation he hath willingly condescended to this office of a Comforter his Love was in it and on that account doth he continue it Also he is sent by the Father and Sonne for that end and purpose By this meanes come I to be partaker of my joy it is in the Holy Ghost of consolation he is the comforter What price now shall I set upon his Love How shall I value the mercy that I have received This I say is applicable to every particular effect of the Holy Ghost towards us herein have we communion and fellowship with § 8 him as was in part discovered in our handling the particulars Doth he shed abroad the Love of God in our hearts doth he witnesse unto our Adoption the soule considers his presence ponders his Love his condescension goodnesse and kindnesse is filled with reverence of him and care not to grieve him and labours to preserve his Temple his Habitation pure and holy Againe our communion with him causeth in us Returning praise and thanks and honour and glory and blessing to him § 9 on the account of the mercies and priviledges which we receive from him which are many Herein consists our next direction So do we with the Sonne
OF Communion with God The Father Sonne and Holy Ghost Each Person Distinctly IN Love Grace and Consolation OR THE SAINTS FELLOWSHIP With the Father Sonne and Holy Ghost UNFOLDED By JOHN OWEN D. D. A Servant of JESUS CHRIST in the Work of the Gospell God is Love 1 Joh. 4. 8. Tell me O thou whom my Soule Loveth where thou Feedest Cant. 1. 7. Make hast my Beloved Cant. 8. 14. Grieve not the Holy Spirit of God whereby ye are Sealed to the day of Redemption Ephes. 4. 30. Now there are diversities of Gifts but the same spirit And there are differences of Administrations but the same Lord and there are diversities of operations but it is the same God 1 Cor. 12. 4 5 6. OXFORD Printed by A. LICHFIELD Printer to the Vniversity for THO ROBINSON Anno Dom. 1637. Christian Reader IT is now six yeares past since I was brought under an engagement of promise for the publishing of some meditations on the subject which thou wilt find handled in the ensuing Treatise The Reasons of this delay being not of publicke concernment I shall not need to mention Those who have been in expectation of this duty from me have for the most part been so farre acquainted with my condition and employments as to be able to satisfy themselves as to the deferring of their desires That which I have to adde at present is only this having had many opportunity 's since the time I first delivered any thing in pulicke on this Subject which was the meanes of bringing me under the engagements mentioned to reassume the consideration of what I had first fixed on I have been inabled to give it that improvement and to make those additions to the main of the designe and matter treated on that my first debt it come at length to be only the occasion of what is now tendred to the Saints of God I shall speak nothing of the subject here handled it may I hope speak for it selfe in that spirituall savour and rellish which it will yeild to them whose hearts are not so filled with other things as to render the sweet things of the Gospell bitter to them The designe of the whole Treatise thou wilt find Christian Reader in the first Chapters of the first part and I shall not detaine thee here with the perusall of any thing which in its proper place will offer it selfe unto thee know only that the whole of it hath been recommended to the Grace of God in many supplications for its usefullnesse unto them that are interested in the Good things mentioned therein J. O. Oxon. Ch. Ch. Coll. Jul. 10. 1657. CHAP. I. That the Saints have Communion with God 1 Joh. 1. 3. considered to that purpose Somewhat of the nature of communion in Generall IN the first Epistle of Iohn chap. 1. v. 3. § 1 the Apostle assures them to whom he wrote that the Fellowship of Believers is with the Father and with his Son Iesus Christ and this he doth with such an unusuall kind of expression as bears the force of an Asseveration whence we have rendred it Truely our fellowship c. The outward appearance and condition § 2 of the Saints in those dayes being very mean and contemptible their leaders being accounted as the filth of this world and as the offscouring of all things the inviting others unto Fellowship with them and a participation of the pretious things which they did enjoy seemes to be exposed to many contrary Reasonings and Objections What benefit is there in Communion with them Is it any thing else but to be sharers in Troubles Reproaches Scornes and all manner of evils To prevent or remove these and the like Exceptions the Apostle gives them to whom he wrote to know and that with some earnestnesse of expression that not withstanding all the disadvantages their Fellowship lay under unto a carnall view yet in Truth it was and would be found to be in reference to some with whom they held it very honourable glorious and desireable For truely saith he our fellowship is with the Father and with his Sonne Jesus Christ. This being so earnestly and directly asserted by the Apostle § 3 we may boldly follow him with our Affirmation viz. That the Saints of God have communion with him And an holy and spirituall communion it is as shall be declared How this is spoken distinctly in Reference to the Father and the Son must afterwards be fully opened and carryed on By Nature since the Entrance of sin no man hath any Communion § 4 with God He is Light We Darkenesse and what communion hath Light with Darkenesse He is life we are dead He is Love and we are enmity and what Agreement can there be between us Men in such a condition have neither Christ nor Hope nor God in the World Ephes. 2. 12. being alienated from the life of God through the ignorance that is in them Chap. 4. 18. Now two cannot walke together unlesse they be agreed Amos. 3. 3. Whilst there is this distance between God and Man there is no walking together for them in any fellowship or Communion Our first Interest in God was so lost by sinne as that there was left unto us in our selves no possibility of a Recovery As we had deprived our selves of all Power for a Returnall so God had not revealed any way of Accesse unto himselfe or that he could under any consideration be approached unto by sinners in Peace Not any worke that God had made not any Attribute that he had revealed could give the least light into such a dispensation The manifestation of Grace and pardoning Mercy which is § 5 the only doore of entrance into any such communion is not committed unto any but unto him alone in whom it is by whom that Grace and mercy was purchased through whom it is dispensed who reveales it from the Bosome of the Father Hence this communion and fellowship with God is not in expresse termes mentioned in the old Testament The thing it selfe is found there but the cleare light of it the boldnesse of Faith in it is discovered in the Gospell and by the spirit administred therein By that Spirit we have this Liberty 2 Cor. 3. 17 18. Abraham was the friend of God Isa. 41. 8. David a man after his own heart Enoch walked with him Gen. 5. 24. All enjoying this communion and fellowship for the substance of it But the way into the Holyest was not yet made manifest whilst the first tabernacle was standing Heb. 9. 8. Though they had communion with God yet they had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a boldnesse and confidence in that communion This follows the entrance of our High Priest into the most holy place Heb. 4. 16. chap. 10. 9. The vaile also was upon them that they had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freedome and libertie in their accesse to God 2 Cor. 3. 15 16. c. But now in Christ
respect of the distinct persons of the Godhead with whom they have this fellowship it is either distinct and peculiar or else obtained and exercised joyntly and in common That the Saints have distinct communion with the Father and the Sonne and the Holy Spirit that is distinctly with the Father and distinctly with the Sonne and distinctly with the Holy Spirit and in what the the peculiar Appropriation of this distinct communion unto the severall persons doth consist must in the first place be made manifest 1 John ch 5. v. 7. The Apostle tells us there are three that hear witnesse in Heaven the Father the Word and the Spirit In Heaven they are and bear witnesse to us And what is it that they beare witnesse unto Unto the Sonship of Christ and the Salvation § 2 of Believers in his blood Of the carrying on of that both by Blood and Water Justification and Sanctification is He there treating Now how â—o they hear witnesse hereunto even as three as three distinct witnesse When God Witnesseth concerning our Salvation surely it is in cumbent on us to receive his Testimony And as he beareth witnesse so are we to receive it Now this is done distinctly The Father beareth witnesse the Son beareth witnesse and the Holy Spirit beareth witnesse for they are three distinct Witnesses So then are we to receive their severall Testimonies and in doing so we have communion with them severally for in this giving and receiving of Testimony consists no small part of our Fellowship with God wherein their distinct witnessing consists will be afterward declared 1 Cor ch 12. v. 4 5 6. The Apostle speaking of the distribution of Gifts and Graces unto the Saints ascribes them distinctly § 3 in respect of the Fountain of their communication unto the distinct persons There are diversities of Gifts but the same SPIRIT The one and selfe-same Spirit that is the Holy Ghost v. 12. And there are differences of Administrations but the same LORD the same Lord Jesus v. 3. And there are diversities of Operations but it is the same GOD c. even the Father Ephes. 4. 6. So Graces and Gifts are bestowed and so are they received And not only in the Emanation of Grace from God and the § 4 Elapses of the Spirit on us but also in all our Approaches unto God is the same distinction observed For through Christ we have an Accesse by one spirit unto the Father Ephes. chap. 2. v. 18. Our Accesse unto God whrein we have communion with him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Father The persons being herein considered as ingag'd distinctly into the Accomplishment of the Councell of the will of God revealed in the Gospell Sometimes indeed there is expresse mention made only of the Father and the Son 1 Joh ch 1. v. 3 Our fellowship is with § 5 the Father and with his Son Jesus Christ. The particle and is both distinguishing and uniting Also Joh chap. 14. v. 23. If a man love me he will keep my words and my Father will love him and WEE will come unto him and make our abode with him It is in this communion wherein Father and Son do make their abode with the soule Sometimes the Son only is spoken of as to this purpose 1 § 6 Cor ch 1. v. 9. God is faithfull by whom ye were called unto the fellowship of his Son Iesus Christ our Lord. And Revel ch 3. v. 20. If any man heare my voyce and open the doore I will come in to him and will sup with him and he with me of which place afterwards Sometimes the Spirit alone is mentioned 2 Cor. ch 13. v. 14 The Grace of the Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all This distinct Communion then of the Saints with the Father Son and Spirit is very plaine in the Scripture but yet it may admit of farther Demonstration Only this caution I must lay in before hand Whatever is affirmed in the pursuit of this truth it is done with Relation to the Explanation ensuing in the beginning of the next Chapter The way and meanes then on the part of the Saints whereby § 6 in Christ they enjoy Communion with God are all the Spirituall and holy actings and outgoings of their soules in those Graces and by those waies wherein both the Morall and Instituted worship of God doth consist Faith Love Trust joy c. are the naturall or Morall worship of God whereby those in whom they are have Communion with him Now these are either immediately acted on God and not tyed to any waies or meanes outwardly manifesting themselves or else they are farther drawn forth in solemne Prayer and Praises according unto that way which he hath appointed That the Scripture doth distinctly assigne all these unto the Father Sonne and Spirit manifesting that the Saints doe in all of them both as they are purely and nakedly morall and as farther cloathed with instituted worship respect each Person respectively is that which to give light to the assertion in hand I shall farther declare by particular Instances 1. For the Father Faith Love Obedience c. are § 7 peculiarly and distinctly yeilded by the Saints unto him and He is peculiarly manifested in those wayes as acting peculiarly towards them which should draw them forth and stirre them up thereunto He gives Testimony unto and beareth witnesse of his Son 1 John chap. 5. v. 9. This is the witnesse of God which he hath testifyed of his Sonne In his bearing witnesse he is an object of beliefe When he gives Testimony which he doth as the Father because he doth it of the Son he is to be received in itby Faith And this is affirmed v. 10. He that believeth on the Son of God hath the witnesse in himselfe To believe on the Sonne of God in this place is to receive the Lord Christ as the Sonne the Son given unto us for all the ends of the Father-Love upon the Credit of the Fathers Testimony and therefore therein is Faith immediately acted on the Father So it it followes in the next words He that believeth not God that is the Father who beares witnesse to the Son makes him a Lyar You belive in God saith our Saviour Joh. chap. 14. 1. that is the Father as such for he adds believe also in me or beleive you in God beleive also in me God as the prima Veritas upon whose Authority is founded and whereinto all divine faith is ultimately resolved is not to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as peculiarly expressive of any Person but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending the whole Deity which undividedly is the prime object thereof But in this particular it is the Testimony and Authority of the Father as such therein of which we speake and whereupon faith is
contrary to all the Expectations of the naturall man so it is in love that we have this entercourse with him Nor doe I intend only that love which is as the life and forme of all morall obedience but a peculiar delight and acquiescing in the Father revealed effectually as love unto the soule That this Communion with the Father in Love may be made § 16 the more cleare and evident I shall shew two things 1. Wherein this love of God unto us and our love to Him doe agree as to some manner of Analogie and liknesse 2. Wherein they differ which will further discover the nature of each of them 1. They agree in two things 1. That they are each a love of Rest and Complacency 1. The love of God is so Zeph. chap. 3. v. 17. The Lord thy God in the middest of thee is mighty he will save he will rejoyce over thee with Joy he will REST in his love he will joy over thee with Singing Both these things are here assigned unto God in his Love REST and DELIGHT The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be silent because of his love To rest with contentment is expressed by being silent that is without repining without complaint This God doth upon the account of his own love so full so every way compleat absolute that it will not allow him to complaine of any thing in them whom he loves but is silent on the account thereof Or rest in his Love that is he will not remove it he will not seek farther for another Object It shall make its abode upon the soule where it is once fixed for ever And Complacency or Delight he rejoyceth with singing as one that is fully satifyed in that Object he hath fixed his Love on Here are two words used to expresse the delight and Joy that God hath in his Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first denotes the inward Affection of the mind joy of heart and to set out the intensenesse hereof it is said he shall doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in gladnesse or with Joy to have joy of heart in gladnesse is the highest expression of delight in Love the latter word denotes not the inward affection but the outward demonstration of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be formed of it It is to exult in outward demonstration of internall delight and joy Tripudiare to leape as men overcom with some joyfull surprisall And therefore God is said to doe this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a joyfull sound or singing to rejoyce with gladnesse of heart to exult with singing and praise argues the greatest delight and complacency ppossible When he would expresse the contrary of this Love he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was not well pleased 1 Cor. chap. 10. v. 5. he fixed not his Delight nor Rest on them And if any man draw backe the Lords soule hath no pleasure in him Heb. chap. 10. v. 38. Jerem. 22. 28. Hos. 8. 8. Mark 1. 10. He takes pleasure in those that abide with him He sings to his Church a Vineyard of red wine I the Lord doe keep it Isa. 27. 3. Psal. 147. 11. 149. 4. There is Rest and Complacency in his Love There is in the Hebrew but a metathesis of a letter between the word that signifies a love of will and desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to love and that which denotes a love of rest and acquiescency which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both are applyed to God He wills good to us that he may rest in that will Some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly to acquiesse in the thing loved And when God calls his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved Math. 3. 17. he addes as an exposition of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I rest well pleased 2. The Returne that the Saints make unto him to Compleat Communion with him herein holds some Analogie with his Love in this for it is a Love also of Rest and Delight Returne to thy REST O my soule says David Psal. 116. v. 7. He makes God his Rest that is he in whom his soule doth rest without seeking further for a more suitable and desireable Object Whom have I saith he in Heaven but thee and there is none upon earth that I desire besides thee Psal. 73. v. 25. Thus the soule gathers in it selfe from all its wandrings from all other beloved's to rest in God alone to satiate and content himselfe in Him choosing the Father for his present and Eternall Rest. And this also with Delight Thy loving kindnesse saith the Psalmist is better then life therefore will I praise thee Psal. 63. 3. Then life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before lives I will not deny but life in a single consideration sometimes is so expressed But alwayes emphatically so that the whole life with all the concernements of it which may render it considerable are thereby intended Austin on this place reading it Super vitas extends it to the severall courses of life that men ingage themselves in Life in the whole continuance of it with all its advantages whatever is at least intended Supposing himselfe in the jaws of death rolling into the Grave through innumerable troubles yet he found more sweetnesse in God then in a long life under its best and most noble considerations attended with all enjoyments that make it pleasant and Comfortable From both these is that of the Church in Hosea chap. 14. v. 3. Ashur shall not save us we will not ride upon Horses neither will we say any more to the worke of our Hands yee are our Gods for in thee the Fatherlesse find mercy They reject the most goodly appearances of Rest and Contentment to make up all in God on whom they cast themselves as otherwise helplesse Orphans 2. The mutuall Love of God and the Saints agree in § 18 this that the way of communicating the Issues and fruits of these Loves is only in Christ. The Father Communicates no Issue of his Love unto us but through Christ and we make no Returne of Love unto him but through Christ He is the Treasure wherein the Father disposeth all the Riches of his Grace taken from the bottomelesse Mine of his Eternall Love and he is the Priest into whose hand we put all the Offerings that we returne unto the Father Thence he is first and by way of eminency said to love the Sonne not only as his Eternall Son as he was the delight of his soule before the foundation of the World Prov. 8. 30. but also as our Mediator and the meanes of conveying his love to us Mat. 3. 17. John 3. 33. John 5. 21. John 10. 17. Iohn 15. 9. Iohn 17. 24. And we are said through him to believe in and to have accesse to God 1. The Father Loves us and
Saints in this sense doe not love God for nothing but for that Excellency Lovelinesse and desireablenesse that is in him As the Psalmist says in one particular Psal. 116. 19. I love the Lord BECAUSE so may we in generall we love the Lord BECAUSE Or as David in another case what have I now done is there not a cause If any man enquire about our love to God we may say what have we now done is there not a cause 3. They differ in this also The Love of God is like himselfe equall constant not capable of Augmentation or Diminution Our love § 24 is like our selves unequall increasing waining growing declining His like the Sunne always the same in its light though a cloud may sometimes interpose Ours as the Moon hath its Enlargements and streightnings 1. The Love of the Father is Equall c. whom he loves he loves unto the end and he loves them always alike The § 25 strength of Israel is not a man that he should repent On whom he fixes his love it is immutable it doth not grow to Eternity it is not diminished at any time It is an eternall love that had no beginning that shall have no ending that cannot be heightned by any act of ours that cannot be lessened by any thing in us I say in it self it is thus otherwise in a two fold regard it may admit of chang 1. In respect of its Fruits It is as I said a fruitfull love a § 26 love of Bounty In reference unto those fruits it may sometimes be greater sometimes lesse Its communications are various Who among the Saints finds it not What Life what Light what strength sometimes and againe how dead how dark how weake as God is pleased to let out or to restraine the fruits of his Love All the Graces of the spirit in us all sanctified enjoyments whatever are fruits of his love How variously these are dispensed how differently at sundry seasons to the same Persons experience will abundantly testify 2. In respect of its discoveries and manifestations He sheds abroad § 27 his Love in our Hearts by the Holy Ghost Rom 5 v. 5. gives us a sense of it manifests it unto us Now this is various and changeable sometimes more sometimes lesse Now he shines anon hides his face as it may be for our profit Our Father will not alwaies chide lest we be cast downe he doth not alwaies smile lest we be full and neglect him but yet still his Love in its selfe is the same When for a little moment he hides Isa. his face yet he gathers us with everlasting kindnesse Ob. But you will say this comes nigh to that Blasphemy § 27 that God loves his People in their sinning as well as in their strictest obedience and if so who will care to serve him more or to walk with him unto wellpleasing Ans. There are few Truths of Christ which from some or other have not received like entertainment with this Termes and Appellations are at the Will of every imposer things are not at all varied by them The Love of God in it selfe is the eternall purpose and act of his Will This is no more changeable then God himselfe If it were no flesh could be saved but it changeth not and we are not consumed What then loves he his people in their sinning Yes his People not their sinning Alters he not his Love towards them Not the purpose of his will but the dispensations of his Grace He rebukes them he chastens them he hides his face from them he smites them he fills them with a sense of indignation but woe woe would it be to us should he change in his love or take away his kindnesse from us Those very things which seem to be demonstrations of the change of his Affections towards his do at clearly proceed from Love as those which seem to be the most genuine Issues thereof But will not this encourage to sinne He never tasted of the Love of God that can seriously make this objection The doctrine of Grace may be turned into wantonesse the Principle cannot I shall not wrong the Saints by giving other answer to this objection Detestation of sinne in any may well consist with the Acceptation of their persons and their designation to life eternall But now our Love to God is ebbing and flowing waining and increasing We lose our first Love and we grow again in Love Scarse a day at a stand What poore creatures are we how unlike the Lord and his Love unstable as Water we cannot excell now it is though all men for sake thee I will not anon I know not the man One day I shall never be moved my hill is so strong the next all men are lyers I shall perish When ever was the time where ever was the place that our love was one day equall towards God And thus these Agreements and discrepancies doe farther describe that Mutuall Love of the Father the Saints wherein they hold Communion Other Instances as to the Person of the Father I shall not give but indeavour to make some improvement of this in the next Chapter CHAP. IV. Inferences on the Former Doctrine concerning Communion with the Father in Love HAving thus discovered the nature of that Distinct Communion § 1 which we have with the Father it remaineth that we give some Exhortations unto it directions in it and take some Observations from it 1. First them this is a Duty wherein it is most evident that Christians are but little exercised namely in holding immediate § 2 Communion with the Father in Love Unacquaintednesse with our Mercys our Priviledges is our sinne as well as our Trouble We hearken not to the voyce of the Spirit which is given unto us that we may know the things that are freely bestowed on us of God This makes us goe heavily when we might rejoyce and to be weake where we might be strong in the Lord. How few of the Saints are experimentally acquainted with this priviledge of holding immediate communion with the Father in Love with what anxious doubtfull thoughts do they look upon him what feares what questionings are there of his good will and kindnesse At the best many think there is no sweetnesse at all in him towards us but what is purchased at the high price of the blood of Jesus It is true that alone is the way of Communication but the free Fountaine and Spring of all is in the bosome of the Father Eternall life was with the Father and is manifested unto us Let us then 1. Eye the Father as love Look not on him as an always lowring Father but as one most kind and tender Let us looke on him by faith as one that hath had thoughts of kindnesse towards us from everlasting It is misapprehension of God that makes any runne from him who have the least breathing wrought in them after him They that know thee will
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
there he gives his Saints Entertainment 2. Delight The Spouse is quite ravished with the sweetnesse of this entertainment finding love and care and kindnesse bestowed § 8 by Christ in the assemblys of the Saints hence she cryes out v. 5. Stay me with Flaggons comfort me with Apples for I am sick of Love Upon the discovery of the Excellency and sweetnesse of Christ in the banqueting house the soule is instantly overpowred and cryes out to be made partaker of the fulnesse of it She is sick of Love not as some suppose fainting for want of a sense of Love under the Apprehension of Wrath but made sick and faint even overcome with the mighty actings of that divine Affection after she had once tasted of the sweetnesse of Christ in the Banqueting house Her desire deferred makes her heart sick therefore she cries stay me c. I have seen a glimpse of the king in his beauty tasted of the fruit of his righteousnesse my soule melteth in longing after him Oh support and sustaine my Spirit with his presence in his Ordinances those Flaggons and Apples of his banqueting house or I shall quite sinke and faint Oh what hast thou done blessed Jesus I have seen thee and my soule is become as the Chariots of Amminadab let me have something from thee to support me or I dye When a person is fainting on any occasion these two things are to be done strength is to be used to support him that he sink not to the ground and comfortable things are to be applied to refresh his spirits These two the soule overpowred and fainting with the force of its own love raised by a sense of Christ's prayeth for it would have strengthning grace to support it in that condition that it may be able to attend its duty and consolations of the Holy Ghost to content revive and satiate it untill it come to a full enjoyment of Christ. And thus sweetly and with delight is this Communion carried on 3. Safety His banner over me was Love v. 4. The Banner is § 9 an Embleme of safety and protection a signe of the presence of an host Persons belonging to an Army do encampe under their Banner in security So did the children of Israel in the wildernesse every Tribe kept their Campes under their own Standard It is also a token of successe and victory Psal 20. 6. Christ hath a banner for his saints and that is Love All their protection is from his Love and they shall have all the Protection his Love can give them This safeguards them from Hell death all their Enemies What ever presses on them it must passe through the Banner of the love of the Lord Jesus They have then great spirituall safety which is another Ornament or Excellency of their Communion with him 4. Supportment and Consolation v. 6. His left hand is under my head and his right hand doth embrace me Christ here hath the posture § 10 of a most tender friend towards any one in sicknesse and sadnesse The Soule faints with Love spirituall longings after the enjoyment of his presence and Christ comes in with his Embraces He nourisheth and cherisheth his Church Ephes. ch 5. v. 29. Isa. 63. 13. Now the hand under the head is supportment sustaining Grace in pressures and difficulties and the hand that doth embrace the hand upon the heart is joy and consolation in both Christ rejoycing as the Bridegroome rejoyceth over the Bride Isa 62 5. Now thus to lye in the Armes of Christs Love under a perpetuall influence of supportment and Refreshment is certainely to hold communion with him And hereupon v. 1. the spouse is most earnest for the continuance of this fellowship charging all so to demeane themselves that her beloved be not disquieted or provoked to depart In briefe this whole Book is taken up in the description of the Communion that is between the Lord Christ and his saints therefore it is very needlesse to take from thence any more particular instances thereof I shall only adde that of Prov. ch 9. v. 1 2 3 4 5. Wisdome § 11 hath builded her house she hath hewen out her seven pillars She hath killed her beasts she hath mingled her Wine she hath also furnished her table She hath sent forth her maidens she cryeth upon the highest places of the City Who so is simple let him turne in hither as for him that wanteth understanding she saith to him Come eat of my bread and drink of the Wine that I have mingled The Lord Christ the Eternall Wisdome of the Father and who of God is made unto us Wisdome erects a spirituall-house wherein he makes provision for the entertainment of those Guests whom he so freely invites His Church is the House which he hath built on a perfect number of pillars that it might have a stable foundation His slaine Beasts and mingled Wine wherewith his table is furnished are those spirituall fatt things of the Gospell which he hath prepared for those that come in upon his Invitation surely to eat of this bread and drinke of this Wine which he hath so graciously prepared is to hold fellowship with him for in what waies or things is there nearer communion then in such I might further evince this Truth by a consideration of all the Relations wherein Christ and his Saints do stand which necessarily require that there be a communion between them if we do suppose they are faithfull in those Relations but this is commonly treated on and something will be spoken to it in one signall instance afterwards CHAP. II. What it is wherein we have peculiar Fellowship with the Lord Christ. This is in Grace This proved Ioh. 1. 14 16 17. 2 Cor. 13. 14. 2 Thess. 3. 17 18. Grace of various acceptations Personall Grace in Christ proposed to Consideration The Grace of Christ as Mediator intended Psal. 45. 2. Cant. 5. 9. Christ how white and ruddy His fitnesse to save from the grace of Union His fullnesse to save His suitablenesse to endeare These considerations improved HAving manifested that the Saints hold peculiar Fellowship § 1 with the Lord Jesus it nextly followes that we shew wherein it is that they have this peculiar Communion with him Now this is in GRACE This is every where ascribed to him by the way of Eminency Joh. 1. v. 14. He dwelt among § 2 us full of GRACE and Truth Grace in the Truth and substance of it All that went before was but Typpicall and in Representation in the truth and substance it comes only by Christ. Grace and truth is by Iesus Christ v. 17. And of his fullnesse we receive GRACE for GRACE v 16. that is we have Communion with him in Grace we receive from him all manner of Grace whatever and therein have we Fellowship with him So likewise in that Apostollicall Benediction wherein the Communication § 3 of spirituall Blessings from the severall Persons unto the Saints is so exactly distinguished it
mentioned Cant. 5. 11. that most precious Fountaine of Grace and Mercy This Infinitenesse of Grace in respect of its spring and Fountaine will answer all objections that might hinder our soules from drawing nigh to Communion with him and from a free embracing of him Will not this suite us in all our distresses What is our finite guilt before it Shew me the sinner that can spread his Iniquities to the dimensions if I may so say of this Grace Here is Mercy enough for the greatest the oldest the Stubbornest Transgressor Why will you dye O yee house of Israel Take heed of them who would rob you of the Deity of Christ If there were no more Grace for me then what can be treasured up in a meer man I should rejoyce my portion might be under Rocks and Mountaines Consider hence his Eternall free unchangeable Love Were the love of Christ unto us but the Love of a meere man though never § 7 so excellent innocent and glorious it must have a beginning it must have an ending and perhaps be fruitlesse The Love of Christ in his humane nature towards his is exceeding intense tender precious compassionate abundantly heightned by a sense of our miseries feeling of our Wants experience of our Temptations all flowing from that rich stock of Grace pitty and compassion which on purpose for our good and supply was bestowed on him But yet this Love as such cannot be infinite nor eternall nor from it selfe absolutely unchangeable Were it no more though not to be parallelled nor fathomed yet our Saviour could not say of it as he doth as my Father loveth me so have I loved you Joh. 15. 9. His love could not be compared with and equalled unto the divine Love of the Father in those properties of Eternity Fruitfulnesse and Unchangeablenesse which are the chiefe Anchors of the soule rolling it selfe on the bosome of Christ but now 1. It is Eternall Come ye neare unto me heare you this I have not saith he spoken from the beginning in secret from the Time that it was § 8 there am I and now the Lord God and his spirit hath sent me Isa. ch 48. 16. He himselfe is yesterday to day and for ever and so is his Love being his who is Alpha and Omega the first and the last the beginning and the ending which is which was and which is to come Revel 1. 11. 2. Unchangeable Our Love is like our selves as we are so are all our Affections so is the Love of Christ like himselfe we § 9 love one one day and hate him the next he changeth and we change also this day he is our right Hand our right eye the next day cut him off pluck him out Jesus Christ is stil the same and so is his Love In the beginning he laid the foundation of the Earth and the Heavens are the works of his hands they shall perish but He remaineth they shall all wax old as doth a garment and as a vesture shall he fold them up and they shall be changed but he is the same and his years faile not Heb. 1. 10 11 12. He is the Lord and he changeth not and therefore we are not consumed Whom he Loves he loves unto the End His Love is such as never had beginning and never shall have Ending 3. It is also Fruitfull Fruitful in all gracious Issues and Effects § 10 A man may Love another as his own soule yet perhaps that Love of his cannot helpe him He may thereby pitty him in prison but not relieve him bemoane him in misery but not help him suffer with him in trouble but not ease him Wee cannot Love Grace into a child nor mercy into a friend we cannot love them into Heaven though it may be the great desire of our soule It was Love that made Abraham cry Oh that Ishmael might live before thee but it might not be But now the Love of Christ being the Love of God is effectual and fruitfull in producing all the good things which he willeth unto his beloved He loves Life Grace and Holinesse into us He loves us also into Covenant Loves us into Heaven Love in him is properly to will good to any one Whatever good Christ by his Love Wills to any that willing is operative of that Good These three Qualifications of the Love of Christ make it exceedingly § 11 eminent and him exceeding desireable How many Millions of Sinnes in every one of the Elect every one whereof Were enough to condemne them all hath this Love overcome what Mountains of unbeliefe doth it remove Looke upon the conversation of any one Saint consider the frame of his Heart see the many staines and spots the defilements and Infirmities wherewith his Life is contaminated and tell me whether the Love that bears with all this be not to be admired And is it not the the same towards thousands every day what streames of Grace purging pardoning quickning assisting do flow from it every day This is our beloved O ye daughters of Jerusalem 2. He is desireable and worthy our Acceptation as considered in his Humanity even therein also in reference to us he is exceedingly § 12 desireable I shall only in this note unto you two things 1. It s Freedome from sinne 2. It s Fulnesse of Grace in both which regards the Scripture sets him out as exceedingly lovely and amiable 1. He was free from sin The Lambe of God without Spot § 13 and without blemish The Male of the flock to be offered unto God the curse falling on all other Oblations and them that offer them Mal. 1. 14 The purity of the snow is not to be compared with the whitenesse of this Lilly of this Rose of Sharou even from the wombe For such an High-Priest became us who is holy harmelesse undefiled separate from sinners Heb 7. v. 26. Sanctified persons whose staines are in any measure washed away are exceeding faire in the Eye of Christ himselfe Thou art all faire saith he my beloved thou hast no spot in thee How faire then is he who never had the least spot or staine It is true Adam at his Creation had this spotlesse purity so § 13 had the Angells But they came immediately from the hand of God without concurrence of any secondary cause Jesus Christ is a plant and root of a dry Ground a Blossome from the stemme of Jesse a Bud from the Loynes of sinfull man borne of a Sinner after there had been no innocent flesh in the World for 4000 yeares every one upon the Roll of his Genealogy being infected there withall To have a Flower of wonderfull rarity to grow in Paradise a Garden of Gods own planting not sullyed in the least is not so strange but as the Psalmist speaks in another kind to heare of it in a Wood to find it in a Forrest to have a spotlesse Bud brought forth in the Wildernesse of corrupted nature is
be diverted from sinners without the interposing of a propitiation Those who lay the necessity of satisfaction meerely upon the account of a free Act and determination of the Will of God leave to my apprehension no just and indispensable foundation for the death of Christ but lay it upon a supposition of that which might have been otherwise But plainly God in that he spared not his only Sonne but made his soule an offering for sinne and would admit of no attonement but in his blood hath abundantly manifested that it is of necessity to him his Holinesse and Righteousnesse requiring it to render indignation wrath tribulation and anguish unto sinne And the knowledge of this naturallnesse of vindictive justice with the necessity of its execution on supposition of sinne is the only true and usefull knowledge of it To look upon it as that which God may exercise or forbeare make his justice not a property of his nature but a free Act of his will And a will to punish where one may doe otherwise without injustice is rather ill will then justice 2. In the penalty inflicted on Christ for sinne this Justice is farre more gloriously manifested then otherwise To see indeed a World made good and beautifull wrapt up in wrath and curses cloathed with thornes and briars to see the whole beautifull Creation made subject to vanity given up to the bondage of Corruption to heare it groane in paine under that burthen to consider Legions of Angells most glorious and immortall creatures cast downe into Hell bound with chaines of Darknesse and reserved for a more dreadfull judgement for one sinne to view the Ocean of the blood of soules spilt to Eternity on this account will give some inlight into this thing But what is all this to that view of it which may be had by a spirituall eye in the Lord Christ all these things are wormes and of no value in comparison of him To see him who is the Wisdome of God and the Power of God alwaies beloved of the Father to see him I say feare and tremble and bow and sweat and pray and dye to see him lifted up upon the crosse the Earth trembling under him as if unable to bear his weight and the heavens darkened over him as if shut against his cry and himselfe hanging between both as if refused by both and all this because our sinnes did meet upon him this of all things doth most abundantly manifest the severity of Gods vindictive justice Here or no where is it to be learned 2. His Patience forbearance and longsuffering towards sinners there are many glimpses of the patience of God shining out in the works of his providence but all exceedingly beneath that discovery of it which we have in Christ especially in these three things 1. The manner of its discovery this indeed is evident to all that God doth not ordinarily immediatly punish men upon their offences It may be learn'd from his constant way in governing the World Notwithstanding all provocations yet he doth good to men causing his Sunne to shine upon them sending them raine and fruitfull seasons filling their hearts with food and gladnesse Whence it was easy for them to conclude that there was in him abundance of goodnesse and forbearance but all this is yet in much darknesse being the exurgency of mens reasonings from their observations yea the mannagement of it hath been such as that it hath proved a snare allmost universally unto them towards whom it hath been exercised Eccles. 8. 11. as well as a Temptation to them who have looked on Job 21 7. Psal 73. 2 3 4 c. Jerem. 12. 1. Hab. 1. 13. The discovery of it in Christ is utterly of another nature In him the very Nature of God is discovered to be Love and kindnesse and that he will exercise the same to sinners he hath promised sworne and solemnly ingaged himselfe by Covenant And that we may not hesitate about the ayme which he hath herein there is a stable bottome and foundation of acting sutably to those gracious properties of his nature held forth viz. the Reconciliation and Attonement that is made in the blood of Christ. What ever discovery were made of the patience and Lenity of God unto us yet if it were not withall revealed that the other Properties of God as his Justice and Revenge for sinne had their actings also assigned to them to the full there could be little consolation gathered from the former And therefore though God may teach men his Goodnesse and forbearance by sending them raine and fruitfull seasons yet withall at the same time upon all occasions revealing his wrath from Heaven against the ungodlinesse of men Rom. 1. 18. It is impossible that they should doe any thing but miserably fluctuate and tremble at the event of these dispensations And yet this is the best that men can have out of Christ the utmost they can attaine unto With the present possession of good things administred in this patience men might and did for a season take up their thoughts and satiate themselves but yet they were not in the least delivered from the bondage they were in by reason of death and the darknesse attending it The Law reveals no patience or forbearance in God it speaks as to the issue of transgressions nothing but sword and fire had not God interposed by an Act of Soveraignty But now as was said with that Revelation of forbearance which we have in Christ there is also a discovery of the Satisfaction of his Justice and wrath against sinne so that we need not feare any actings from them to enterfere with the workes of his Patience which are so sweet unto us Hence God is said to be in Christ reconciling the world to himselfe 2 Cor. 5. 19. Manifesting himselfe in him as one that hath now no more to doe for the manifestation of all his Attributes that is for the glorifying of himselfe but only to forbeare reconcile and pardon sinne in him 2. In the nature of it what is there in that forbearance which out of Christ is revealed meerely a not immediate punishing upon § 14 the offence and withall giving and continuing tempor all mercies such things as men are prone to abuse and may perish with their bosomes full of them to Eternity That which lyes hid in Christ and is revealed from him is full of Love sweetnesse tendernesse kindnesse Grace It is the Lords waiting to be gracious to sinners waiting for an advantage to shew love and kindnesse for the most eminent endearing of a soule unto himselfe Isa. 30. 18. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you Neither is there any Revelation of God that the soule finds more sweetnesse in then this When it is experimentally convinced that God from time to time hath passed by many innumerable
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
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
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
of meere Grace that it is bestowed on us it is not at all of workes Though it be in its selfe a Righteousnesse of workes yet to us it is of meere Grace So Tit. 3. 4 5 6 7. But ofter that the kindnesse and love of God our Saviour toward man appeared Not by workes of righteousnesse which we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost Which he shed on us abundantly through Jesus Christ our Saviour That being justified by his grace we should be made heires according to the hope of eternall life The rise of all this dispensation is kindnesse and Love that is Grace v. 4. The way of Communication negatively is not by workes of Righteousnesse that we have done positively by the communication of the Holy Ghost v. 5. The meanes of whose procurement is Jesus Christ v. 6. And the work it selfe is by grace v. 7. Here is use made of every word allmost whereby the exceeding rich Grace kindnesse mercy and goodnesse of God may be expressed all concurring in this worke As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his goodnesse benignity readinesse to communicate of himselfe and his good things that may be profitable to us 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy love and propensity of mind to help assist relieve them of whom he speakes towards whom he is so affected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy forgivenesse◠compassion tendernesse to them that suffer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free pardoning bounty undeserved love and all this is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He exercises all these Properties and Attributes of his nature towards us that he may save us and in the bestowing of it giving us the Holy Ghost it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he powred him out as water out of a vessell without stop and hesitation and that not in a small measure but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly and in abundance whence as to the work it selfe it is emphatically said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justified by the Grace of him who is such an one And this doe the Saints of God in their communion with Christ exceedingly rejoyce in before him that the way of their Acceptation before God is a way of Grace kindnesse and mercy that they might not boast in themselves but in the Lord and his goodnesse crying how great is thy goodnesse how great is thy bounty 3. They approve of it and rejoyce in it as a way of great peace and security to themselves and their own soules They remember § 42 what was their state and condition whilest they went about to set up a Righteousnesse of their own and were not subject to the Righteousnesse of Christ how miserably they were tossed up and downe with continuall fluctuating thoughts sometimes they had hope and sometimes were full of feare sometimes they thought themselves in some good condition and anon were at the very brink of Hell their Consciences being racked and torne with sinne and feare but now being justified by Faith they have peace with God Rom. 5. 1. All is quiet and serene not only that storme is over but they are in the haven where they would be They have abiding peace with God Hence is that description of Christ to a poore soule Isa. 32. 2. And a man shall be as an hiding place from the wind and a covert from the tempest as rivers of water in a dry place as the shadow of a great rock in a weary land Wind and Tempest and drought and wearinesse nothing now troubles the soule that is in Christ he hath an hiding place and a covert and rivers of water and the shaddow of a great rock for his security This is the great mystery of Faith in this businesse of our Acceptation with God by Christ that whereas the soule of a Believer finds enough in him and upon him to rend the very caule of the heart to fill him with feares terrour disquietments all his dayes yet through Christ he is at perfect peace with God Isa. 26. 3. Psal. 4. 6 7 8. Hence do the soules of Believers exceedingly magnify Jesus Christ that they can behold the face of God with boldnesse confidence peace joy Assurance that they can call him Father beare themselves on his love walke up and down in quietnesse and without feare how glorious is the Son of God in this Grace They remember the wormwood gall that they have eaten the vinegar and teares they have drunk the trembling of their soules like an Aspen leafe that is shaken with the wind when ever they thought of God what contrivances they have had to hide and flye and escape to be brought now to setlement security must needs greatly affect them 4. They cordially approve of this Righteousnesse because it is a way and meanes of the exceeding Exaltation and honour of § 43 the Lord Jesus whom their soules doe love Being once brought to an acquaintance with Jesus Christ their hearts desire nothing more then that He may be honoured and glorifyed to the utmost in all things have the preheminence Now what can more tend to the advancing and honouring of him in our hearts then to know that He is made of God unto us Wisedome and Righteousnesse 1 Cor. 1. 30. Not that He is this or that part of our Acceptation with God but He is all He is the whole They know that in the account of his working out their acceptation with God He is 1. Honoured of God his Father Phil. 2. 7. 8 9 10. He § 44 made himselfe of no reputation and tooke upon him the forme of a servant and was made in the likenesse of men And being found in fashion as a man he humbled himselfe and became obedient unto death even the death of the crosse wherefore God also hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in Heaven and things in earth and things under the earth and that every tongue should confesse that Jesus Christ is Lord to the Glory of God the Father Whether that word wherefore denotes a connexion of causality or only a consequence this is evident that on the account of his suffering and as the end of it He was honoured and exalted of God to an unspeakable preheminence dignity and Authority according as God had promised him on the same account Is. 53. 11 12. Act. 2. 36. Act. 5. 30 31. And therefore it is said that when He had by himselfe purged our sinnes He sate down at the right hand of the Majesty on high Heb. 1. 3. 2. He is on this account honoured of all the Angells in Heaven § 45 even because of this great worke of bringing sinners unto God for they do not only bow down desire to look into the mystery of the crosse 1 Pet. 1. 12. but worship and praise him allways on this
heartily consent unto This is every days worke I know not how any peace can be maintained with God without it If it be the work of soules to receive Christ as made sinne for us we must receive him as one that takes our sinnes upon him Not as though he dyed any more or suffered any more but as the faith of the Saints of old made that present and done before their eyes not come to passe Heb. 11. 1. So faith now makes that present which was accomplished and past many generations agoe This it is to know Christ Crucified 4. Having thus by Faith given up their sinnes to Christ seen God laying them all on him they draw nigh and take § 53 from him that Righteousnesse which he hath wrought out for them so fulfilling the whole of that of the Apostle 2 Cor. 5. 21. He was made sinne for us that we might become the righteousnesse of God in him They consider him tendering himselfe and his Righteousnesse to be their Righteousnesse before God they take it and accept of it and compleat this blessed bartering and exchange of Faith Anger Curse Wrath death sinne as to its guilt He took it all and takes it all away with him we leave what ever of this nature belongs to us and from him we receive Love Life Righteousnesse and peace Obj. But it may be said surely this course of procedure can § 54 never be acceptable to Jesus Christ What shall we daily come to him with our Filth our Guilt our Sinnes may He not will He not bid us keep them to our selves they are our own shall we be allwaies giving sinnes and taking Righteousnesse Ans. There is not any thing that Jesus Christ is more delighted with then that his Saints should allwaies hold communion with him as to this businesse of giving and receiving For 1. This exceedingly honours him and gives him the Glory § 55 that is his due many indeed cry Lord Lord and make mention of him but honour him not at all How so They take his worke out of his hands and ascribe it unto other things their Repentance their Duties shall beare their iniquities They doe not say so but they doe so The commutation they make if they make any it is with themselves All their bartering about sinne is in and with their own soules The work that Christ came to doe in the world was to bear our iniquities and lay down his life a Ransome for our sinnes The Cup He had to drink of was filled with our sinnes as to the punishment due to them What greater dishonour then can be done to the Lord Jesus then to ascribe this work to any thing else to think to get rid of our sinnes any other way or meanes Herein then I say is Christ honoured indeed when we goe to him with our sinnes by Faith and say unto him Lord this is thy worke this is that for which thou camest into the World this is that thou hast undertaken to doe thou callest for my burthen which is too heavy for me to beare take it blessed Redeemer thou tenderest thy Righteousnesse that is my portion Then is Christ honoured then is the Glory of Mediation ascribed to him when we walke with him in this Communion 2. This exceedingly endeares the soules of the Saints to him § 56 and constraines them to put a due valuation upon him his Love his Righteousnesse and Grace When they find and have the daily use of it then they do it Who would not love him I have been with the Lord Jesus may the poore soule say I have left my sins my by burthen with him and he hath given me his Righteousnesse wherewith I am going with boldnesse to God I was dead and am alive for He dyed for me I was cursed and am blessed for He was made a curse for me I was troubled but have peace for the chastisement of my peace was upon him I knew not what to doe nor whither to cause my sorrow to goe by him have I received joy unspeakable and Glorious if I doe not love him delight in him obey him live to him dye for him I am worse then the Devills in hell Now the great ayme of Christ in the world is to have an high place and esteeme in the hearts of his people to have there as He hath in himselfe the preheminence in all things not to be justled up and downe among other things to be all and in all And thus are the Saints of God prepared to esteeme him upon the engaging themselves to this Communion with him Obj. Yea but you will say if this be so what need we to repent § 57 or amend our wayes it is but going to Christ by faith making this exchange with him and so we may sinne that grace may abound Ans. I judge no mans person but this I must needs say that I doe not understand how a man that makes this objection in cold blood not under a temptation or accidentall darknesse can have any true or reall acquaintance with Jesus Christ however this I am certaine of that this Communion in its selfe produces quite other effects then those supposed For 1. For Repentance it is I suppose a Gospell Repentance that § 58 is intended For a Legall bondage Repentance full of dread amazement terrour selfe-love astonishment at the presence of God I confesse this Communion takes it away prevents it casts it out with its bondage and feare But for Gospell Repentance whose nature consists in Godly sorrow for sinne with its relinquishment proceeding from Faith Love and Abhorrency of sinne on accounts of Father Son and Spirit both Law and Love that this should be hindered by this Communion is not possible I told you that the Foundation of this Communion is laid in a deep serious daily consideration of sinne its guilt vilenesse and abhomination and our own vilenesse on that account That a sense hereof is to be kept alive in and upon the heart of every one that will enjoy this Communion with Christ without it Christ is of no value nor esteeme to him Now is it possible that a man should dayly fill his heart with the thoughts of the vilenesse of sinne on all considerations what ever of Law Love Grace Gospell life and death and be filled with selfe abhorrency on this account and yet be a stranger to Godly sorrow Here is the mistake the Foundation of this Communion is laid in that which they suppose it overthrowes 2. But what shall we say for obedience if Christ be so Glorified § 59 and honoured by taking our sinnes the more we bring to him the more will he be glorified A man could not suppose that this Objection would be made but that the Holy Ghost who knows what is in man and his heart hath made it for them and in their name Rom. 6. 1 2 3. The very same Doctrine that I have insisted on being delivered Chap. 5. 18 19 20. The same
objection is made to it and for those who think it may have any weight I referre them to the Answer given in that Chapter by the Apostle as also to what was said before to the necessity of our obedience notwithstanding the Imputation of the Righteousnes of Christ. But you will say How should we addresse our selves to the performance of this duty what path are we to walk in § 60 1. Faith exercises it's selfe in it especially three waies 1. In Meditation The heart goes over in its own thoughts the part above insisted on sometimes severally semetimes joyntly sometimes fixing primarily on one thing sometimes on another and sometimes going over the whole At one time perhaps the soule is most upon consideration of its own sinfulnesse and filling it selfe with shame and selfe abhorrency on that account sometimes it is filled with the thoughts of the Righteousnesse of Christ and with joy unspeakable and glorious on that account Especially on great occasions when grieved and burthened by negligence or eruption of corruption then the soule goes over the whole work and so drives things to an issue with God and takes up the peace that Christ hath wrought out for him 2. Considering and enquiring into the promises of the Gospell which hold out all these things the Excellency Fullnesse and Suitablenesse of the Righteousnesse of Christ the Rejection of all false Righteousnesse and the commutation made in the Love of God which was formerly insisted on 3. In Prayer herein doe their Soules goe through this work day by day And this communion have all the Saints with the Lord Jesus as to their Acceptation with God which was the first thing proposed to consideration CHAP. IX Of Communion with Christ in holinesse The severall Acts ascribed unto the Lord Christ herein 1. His Intercession 2. Sending of the Spirit 3. Bestowes habituall Grace What that is and wherein it consists This purchased by Christ bestowed by him Of actuall Grace How the Saints hold communion with Christ in these things manifested in sundry particulars OUr Communion with the Lord Jesus as to that Grace of Sanctification and Purification whereof we have § 1 made mention in the severall distinctions and degrees thereof formerly is nextly to be considered And herein the former Method must be observed and we must shew 1. What are the peculiar Actings of the Lord Christ as to this Communion and 2 dly what is the Duty of the Saints herein The summe is how we hold Communion with Christ in Holinesse as well as in Righteousnesse and that very briefly There are severall Acts ascribed unto the Lord Jesus in reference to this particular as § 2 1. His Interceding with the Father by vertue of his Oblation in the behalfe of his that he would bestow the Holy Spirit on them Here I chuse to enter because of the oblation of Christ it selfe I have spoken before Otherwise every thing is to be run up to that head that sourse and spring There lies the foundation of all spirituall mercies whatever as afterwards also shall be manifested Now the Spirit as unto us a Spirit of Grace Holinesse and Consolation is of the purchase of Christ. It is upon the matter the great promise of the New Covenant Ezek. 11. 19. I will put a new Spirit within you So also Chap. 36. v. 27. Jerem. 32. 39 40. and in sundry other places whereof afterwards Christ is the Mediator and Surety of this new Covenant Heb. 7. 22. Jesus was made Surety of a better Testament or rather Covenant A Testament needs no Surety He is the undertaker on the part of God and man also Of man to give satisfaction of God to bestow the whole Grace of the Promise as Chap. 9. 15. For this cause he is the Mediator of the New Testament that by meanes of death for the Redemption of Transgressions that were under the first Testament they which are called might receive the promise of eternall inheritance He both satisfied for sin and procured the promise He procures all the Love and Kindnesse which are the fruits of the Covenant being himselfe the Originall promise thereof Gen. 3. 16. The whole being so ordered in all things and made sure 2 Sam. 23 5. that the residue of its Effects should all be derived from him depend upon him and be procured by him that he in all things might have the preheminence Col. 1. 19. according to the compact and agreement made with him Isa. 53. 12. They are all the Purchase of his blood and therefore the Spirit also as promised in that Covenant 1 Cor. 1. 20. Now the whole Fruit and Purchase of his Death is made out from the Father upon his Intercession This Ioh. 14. 16 17 18. He promiseth his Disciples that he will pursue the worke which he hath in hand in their behalfe and intercede with the Father for the Spirit as a fruit of his purchase Therefore He tells them that He will not pray the Father for his Love unto them because the Eternall Love of the Father is not the Fruit but the Fountaine of his Purchase but the Spirit that is a Fruit that saith He I will pray the Father for c. And what Christ asketh the Father as Mediator to bestow on us that is part of his Purchase being promised unto him upon his undertaking to doe the will of God And this is the First thing that is to be considered in the Lord Jesus as to the communication of the spirit of Sanctification and purification the First thing to be considered in this our Communion with him He intercedes with his Father that he may be bestowed on us as a Fruit of his Death and Bloodshed in our behalfe This is the Relation of the Spirit of Holinesse as bestowed on us unto the Mediation of Christ. He is the great foundation of the covenant of Grace being himselfe everlastingly destinated and freely given to make a purchase of all the good things thereof Receiving according to promise the Holy Ghost Acts 2. 33. he sheds him abroad on his own This Faith considers fixes on dwells upon For 2 ly His Prayer being granted as the Father allwaies hears him He actually sends his Spirit into the Hearts of his Saints there to dwell in his stead and to doe all things for them and in them which He himselfe hath to doe This Secondly is the Lord Christ by Faith to be Eyed in and that not only in respect of the first enduing of our hearts with his Holy Spirit but also of the continuall supplies of it drawing forth and exciting more effectuall Operations and Actings of that indwelling Spirit Hence though Ioh. 14. 16. He says the Father will give them the Comforter because the Originall and Soveraigne Dispensation is in his hand and it is by him made out upon the Intercession of Christ yet not being bestowed immediatly on us but as it were given into the hand of Christ for us He affirmes
that as to Actuall collation or bestowing he sends him himselfe Chap. 15. v. 26. I will send the Comforter to you from the Father He receives him from his Father and Actually sends him unto his Saints So Chapt. 16. 7. I will send him and v. 14 15. He manifests how he will send him He will furnish him with that which is his to bestow upon them He shall take of mine of that which is properly and peculiarly so mine as Mediatour the fruit of my Life and Death unto Holinesse and give it unto you but of these things more afterwards This then is the Second thing that the Lord Christ doth and which is to be eyed in him he sends his Holy Spirit into our Hearts which is the efficient cause of all Holinesse and Sanctification quickening enlightning purifying the Soules of his Saints How our union with him with all the benefits thereon depending floweth from this his communication of the spirit unto us to abide with us and to dwell in us I have at large elsewhere declared where also this whole matter is more fully opened And this is to be considered in him by faith in reference to the Spirit its selfe 2 ly There is that which we call Habituall Grace that is the § 4 Fruits of the Spirit the Spirit which is borne of the Spirit Ioh. 3. 6. That which is borne of or produced by the Holy Ghost in the heart or soule of a man when he is regenerate that which makes him so is spirit in opposition to the flesh or that enmity which is in us by nature against God It is Faith Love Joy Hope and the rest of the Graces of the Gospell in their root or common principle Concerning which these two things are to be observed 1. That though many particular Graces are mentioned § 5 yet there are not different Habits or Qualities in us not severall or distinct principles to answer them but only the same Habit or Spirituall principle putting forth it selfe in various operations or wayes of working according to the variety of the Objects which it goeth forth unto is their common principle So that it is called and distinguished as above rather in respect of actuall exercise with relation to its objects then habituall Inherence it being one Root which hath these many Branches 2. This is that which I intend by this Habit of Grace A new gratious Spirituall life or principle created and bestowed on the Soule whereby it is changed in all its Faculties and Affections fitted and enabled to goe forth in the way of obedience unto every divine Object that is proposed unto it according to the mind of God For Instance The mind can discerne of Spirituall things in a Spirituall manner and therein it is Light Illumination The whole soule closeth with Christ as held forth in the Promises of the Gospell for Righteousnesse and Salvation that is Faith which being the maine and principall work of it it often gives Denomination unto the whole So when it rests in God in Christ with Delight Desire and complacency it is called Love being indeed the Principle suiting all the Faculties of our soules for Spirituall and living Operations according to their naturall use Now it differs 1. From the Spirit dwelling in the Saints for it is a created Quality The Spirit dwells in us as a Free Agent in an Holy § 6 Habitation This Grace as a Quality remaines in us as in its own proper Subject that hath not any subsistence but therein and is capeable of being intended or restrained under great variety of degrees 2. From actuall Grace which is transient this making its Residence in the soule Actuall Grace is an Elapse of Divine Influence and Assistance working in and by the Soul any Spirituall Act or Duty whatsoever without any praeexistence unto that Act or Continuance after it God working in us both to will and to doe But this Habituall Grace is alwaies resident in us causing the soule to be a meet principle for all those holy and Spirituall opperations which by Actuall Grace are to be performed And 3. It is capable of Augmentation and Diminution as was said In some it is more large and more Effectuall then in others Yea in some persons more at one time then another Hence are those Dyings Decays Ruines Recoverys Complaynts and Rejoycings whereof so frequent mention is made in the Scripture These things being premised as to the nature of it Let us § 7 now consider what we are to Eye in the Lord Iesus in reference hereunto to make an entrance into our Communion with him therein as things by him or on his part performed 1. As I said of the Spirit so in the first place I say of this it is of the Purchase of Christ and is so to be looked on It is given unto us for his sake to believe on him Phil. 1. 29. The Lord on the behalfe of Christ for his sake because it is purchased procured by him for us bestowes Faith by same rule all grace upon us We are blessed with all spirituall blessings in Heavenly places in him Eph. 1. 3. IN HIM that is in through his Mediation for us His Oblation and Intercession Iye at the bottome of this dispensation Were not Grace by them procured it would never by any one soule be enjoyed All Grace is from this fountaine In our receiving it from Christ we must still consider what it cost him want of this weakens faith in its proper workings His whole intercession is founded on his Oblation 1 Joh. 2. 1 2. What he purchased by his Death that nor more nor lesse as hath been often said He intercedeth may be bestowed And he prays that all his Saints may have this Grace whereof we speake Joh. 17. 17. Did we continually consider all Grace as the fruit of the Purchase of Christ it would be an exceeding Endearement on our Spirits Nor can we without this consideration according to the tenor of the Gospell aske or exspect any Grace It is no prejudice to the free Grace of the Father to look on any thing as the purchase of the Son It was from that Grace that he made that Purchase And in the Receiving of Grace from God we have not Communion with Christ who is yet the treasury and store house of it unlesse we look upon it as his purchase He hath obtained that we should be sanctifyed through out have life in us be humble holy believing dividing the spoyle with the mighty by destroying the workes of the Divell in us 2. The Lord Christ doth Actually Communicate this Grace unto his Saints and bestows it on them Of his fullnesse we have all received and Grace for Grace Joh. 1. 16. For 1. The Father actually invests him with all the Grace whereof by Compact and Agreement he hath made a purchase as he received the promise of the
difference between the liberty that § 21 slaves assume and the liberty which is due to children 1. Slaves take liberty from duty children have liberty in duty there is not a greater mistake in the world then that the liberty of Sons in the house of God consists in this they can performe duties or take the freedome to omit them they can serve in the family of God that is they think they may if they will and they can choose whether they will or no. This is a liberty stolne by Slaves not a liberty given by the Spirit unto Sons The liberty of Sons is in the inward spirituall freedome of their hearts naturally and kindly going out in all the ways and worship of God When they find themselves straitened and shut up in them they wrestle with God for enlargement and are never contented with the doing of a duty unlesse it be done as in Christ with free genuine and enlarged hearts The liberty that servants have is from duty the liberty given to Sons is in duty 2. The liberty of slaves or servants is from mistaken deceiving conclusions The liberty of Sons is from the power of the indwelling Spirit of Grace or the liberty of servants is from outward dead conclusions the liberty of Sons from an inward living principle 2. Love as to the manner of their obedience gives them delight and joy Ioh. 14. 15. If yee love me saies Christ keep my Commandements Love is the bottome of all their dutys hence our Saviour resolves all obedience into the love of God and our Neighbour and Paul upon the same ground tells us that Love is the fullfilling of the Law 1 Cor. 13. 10. where love is in any duty it is compleate in Christ. How often doth David even with admiration expresse this principle of his walking with God Oh saith he how I love thy Commandements This gives Saints delight that the Commandements of Christ are not grievous to them Jacobs hard service was not grievous to him because of his love to Rachel No duty of a Saint is grievous to him because of his love to Christ They doe from hence all things with delight and Complacency Hence doe they long for advantages of walking with God pant after more ability and this is a great share of their Son-like freedome in obedience It gives them joy in it 1 John 4. 18. there is no feare in Love but perfect love casteth out feare when their soule is acted to obedience by love it expells that feare which is the issue of bondage upon the Spirit Now when there is a concurrence of these two Life and Love there is freedome liberty largenesse of heart exceedingly distanced from that straight and bondaged frame which many walk in all their days that know not the Adoption of Sons 2. The Object of their Obedience is represented to them as desireable when to others as 't is terrible In all their approaches § 23 to God they eye him as a Father they call him Father Gal. 4. 6. not in a forme of words but in the spirit of Sons God in Christ is continually before them not only as one deserving all the honour and obedience which he requires but also as one exceedingly to be delighted in as being all sufficient to satisfie and satiate all the desires of the soule when others napkin their tallents as having to deale with an austeer master they draw out their strength to the uttermost as drawing nigh to a gracious rewarder They goe from the principle of life and love to the bosome of a living and loving Father they doe but returne the strength they doe receive unto the fountaine unto the Ocean 3. Their Motive unto obedience is love 2 Cor. 5. 15. § 24 from an apprehension of love they are effectually carryed out by love to give up themselves unto him who is love What a freedome is this what a largenesse of spirit is in them who walke according to this rule Darkenesse feare bondage conviction hopes of Righteousnesse accompany others in their ways The Sonns by the Spirit of Adoption have light Love with complacency in all their walkings with God the world is an universall stranger unto the frame of children in their Fathers house 4 The Manner of their obedience is willingnesse They yeild § 25 themselves unto God as those that are alive from the dead Rom. 6. 13. they yeild themselves give up themselves willingly cheerfully freely with my whole heart saith David Rom. 12. 1. they present themselves a living sacrifice and a willing sacrifice 5. The Rule of their walking with God is the law of § 26 liberty as divested of all its terrifying threatning killing condemning cursing power and rendred in the blood of Jesus sweet tender usefull directing helpfull as a rule of walking in the life they have received not the way of working for the life they have not I might give more instances These may suffice to manifest that liberty of Obedience in the family of God which his sons and daughters have that the poor convinced Gibeonites are not acquainted withall 2. The second thing which the Children of God have by § 27 Adoption is Title They have Title right to all the priviledges and advantages of the family whereinto they are translated This is the preheminence of the true sons of any family The ground on which Sarah pleaded the ejection of Ishmael was that he was the son of the bondwoman Gen. 21. 10 and so no genuine Child of the family and therefore could have no right of heir ship with Isaak The Apostles arguing is we are no more servants but Sons and if Sons then heires Rom. 8. 14 16. then have we right and Title and being not borne hereunto for by nature we are the Children of wrath we have this Right by our Adoption Now the Saints hereby have a double right and Title 1 Proper and direct in respect of spiritualls 2. Consequentiall in respect of temporalls The first also or the Title as adopted Sons unto spiritualls is in respect of the object of it twofold 1. Unto a present place name and roome in the House of § 29 God and all the priviledges and administrations there of 2. To a future fullnesse of the great inheritance of Glory of a Kingdome purchased for that whole family whereof they are by Jesus Christ. 1. They have a Title unto and an interest in the whole administration of the family of God here The supreame administration of the house of God in the hand of the Lord Christ as to the institution of ordinances and dispensation of the spirit to enliven and make effectuall those Ordinances for the end of their institution is the prime Notion of this administration And hereof they are the prime objects All this is for them and exercised towards them God hath given Jesus Christ to be the head over all things unto the Church which is his body Ephes. 1. 22 23. he hath made him the head
purpose The most frequent Adjunct of the Communication of the Spirit is this that he is given and received as of Gift he will give his holy Spirit to them that aske him that which is of gift is free the Spirit of grace is given of grace And not only the Spirit of Sanctification or the Spirit to Sanctifie convert us is a gift of free grace but in the sence whereof we speak in respect of consolation he is of gift also he is promised to be given unto Believers Hence the Spirit is said to be received by the Gospell not by the Law Gal. 3. 2 that is of meer grace not of our own procuring And all his workings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free donations He is freely bestowed and freely workes and the different measures wherein he is received for those ends and purposes of consolation which we shall consider by Believers which are great various and unexpressable arise from hence that we have him by donation or freegift And this is the Tenor whereby we hold and enjoy him a Tenor of free donation So is he to be eyed so to be asked so to be received And this also faith takes in and closeth withall in our Communion with the Comforter The Conjunction and accord of his Will with the Guift of Father and Sonne The one respecting the distinct operation of the Deity in the Person of the Holy Ghost the other the oeconomy of the whole Trinity in the worke of our Salvation by Jesus Christ. Here the Soul rejoyceth its selfe in the Comforter that he is willing to come to him that he is willing to be given him And seeing all is Will and Gift Grace is magnifyed on this account 2. The Authority of it thence he is said to be SENT § 16 Chap. 14. 26. the Father will send him in my name and Chap. 15. 26. I will send him unto you from the Father and him will I send to you chap 16. 17. This mission of the holy Ghost by the Father and the Son as it answers the order of the persons subsistence in the blessed Trinity and his procession from them both so the order voluntarily engaged in by them for the accomplishment as was said of the worke of our Salvation There is in it in a most speciall manner the Condescension of the Holy Ghost in his Love to us to the Authoritative delegation of Father and Son in this businesse which argues not a disparity dissimilitude or inequality of Essence but of Office in this worke It is the Office of the Holy Ghost to be an Advocate for us and a Comforter to us in which respect not absolutely he is thus sent Authoritatively by Father and Sonne It is a known maxime that Inaequalitas officii non tollit aequalitatem naturae This subjection if I may so call it or inequality in respect of office doth no way's prejudice the equality of nature which he hath with Father and Sonne no more then the mission of the Son by the Father doth his And on this Authoritative mission of the Spirit doth the right Apprehensions of many mysterys in the Gospell and the ordering of our hearts in Communion with him depend Hence is the sinne against the Holy Ghost what it is I doe § 17 not now dispute unpardonable and hath that Adjunct of Rebellion put upon it that no other sin hath namely because he comes not he acts not in his own name only though in his own also but in the name and Authority of the Father Son from and by whom he is sent and therefore to sinne against him is to sinne against all the Authority of God all the Love of the Trinity and the utmost condescension of each person to the worke of our Salvation It is I say from the Authoritative mission of the Spirit that the sinne against him is peculiarly unpardonable It is a sin against the recapitulation of the love of the Father Son and Spirit And from this consideration were that our present businesse might the true nature of the sin against the Holy Ghost be investigated Certainely it must consist in the contempt of some operation of his as acting in the name and Authority of the whole Trinity and that in their ineffable condescension to the worke of Grace But this is of another Consideration 2. On this account we are to pray the Father and the Son § 18 to give the Spirit to us Luk. 11. 13. your Heavenly Father will give his holy Spirit to them that aske him now the Holy Ghost being God is no lesse to be invocated praied to and called on then the Father and Son as elsewhere I have proved how then doe we aske the Father for him as we doe in all our Supplications seeing that we also pray that he himselfe would come to us visite us and abide with us In our prayers that are directed to himselfe we consider him as essentially God over all blessed for evermore we pray for him from the Father and Sonne as under this mission and delegation from them And indeed God having most plentifully revealed himselfe in the order of this dispensation to us we are as Christians generally do in our Communion to abound in answerable addresses that is not onely to the Person of the holy Ghost himselfe but properly to the Father and Son for him which refers to this dispensation 3. Hence is that great weight in particular laid upon our § 19 not grieving the spirit Eph. 4. 30. because he comes to us in the name with the Love and upon the condescension of the whole blessed Trinity To doe that which might grieve him so sent on such an account for that end and purpose which shall afterwards be mentioned is a great aggravation of sinne He expects cheerfull entertainment with us and may do so justly upon his own account and the account of the work which he comes about but when this also is added that he is sent of the Father and the Son commissioned with their Love and Grace to communicate them to their soules this is that which is or ought to be of unspeakable esteeme with Believers And this is that second thing expressed in the manner of his communication he is sent by Authority He is said to be powred out or shed on us Titus 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 20 that holy Ghost which he hath richly powred out upon us or shed on us abundantly And this was the chiefe expression of his communication under the old Testament the mystery of the Father and the Son and the matter of commission and delegation being then not so clearly discovered Isaiah 32. 15. untill the spirit be powred on us from on high and the wildernesse be a fruitfull field and the fruitfull field be counted for a forrest that is 'till the Gentiles be called and the Jews rejected and chap. 43 3 I will powre my spirit upon thy seed and my blessing upon
spirit of sanctification was still with David but saith he restore unto me the joy of thy salvation that is the spirit of Consolation that was lost when the promise was made good in the abode of the other 3. The comforter may abide as a Comforter when he doth not actually comfort he soule in truth as to the Essence of Holinesse § 27 he cannot dwell in us but withall he must make us holy for the Temple of God is holy but as to his comforting his actings therein are all of his Soveraigne will so that he may abide and yet no actually comfort us 4. The Spirit often works for it and tenders consolation to § 28 us when we doe not receive it the well is nigh and we see it not we refuse to be comforted I told you that the Spirit as a sanctifier comes with power to conquer an unbelieving heart the spirit as a comforter comes with sweetnesse to be received in a believing heart He speakes we believe not that it is his voyce he tenders the things of consolation and we receive them not my sore ran saith David and my soul refused to be comforted 5. I deny that ever the Holy Spirit doth absolutely and universally § 29 leave a believing soule without consolation a man may be darkned clouded refuse comfort actually find none feele none but radically he hath a foundation of Consolation which in due time will be drawn forth and therefore when God promises that he will heale sinners restore comfort to them as Isa. 57. 17. it is not that they were without any but that they had not so much as they needed that that promise is made To insist on the severall ways whereby men refuse comfort and come short of the strong consolation which God is willing that we should receive is not my purpose at present Thus then the Spirit being sent and given abideth with the soules of Believers leaves them not though he variously manifest himselfe in his operations of which in the next place CHAP. II. Of the Actings of the Holy Ghost in us being bestowed on us He worketh effectually distributeth giveth HAving thus declared from whence and how the Holy Ghost is given unto us as a spirit of Consolation § 1 I come in the next place to declare what are his actings in us and towards us being so bestowed on us and received by us Now here are two generall Heads to be considered 1. The manner and kind of his actings in us which are variously expressed and 2. The particular products of his actings in our soules wherein we have Communion with him The first is variously expressed I shall passe through them briefly 1. He is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worke effectually 1 Cor. 12. 11. § 2 all these worketh or effecteth that one and selfe same spirit it is spoken there indeed in respect of his distribution of gifts but the way is the same for the Communication of Graces and priviledges he doth it by working which as it convinces his personality especially as considered with the words following dividing to every man according to his will for to worke according to will is the the inseparable property of a person and is spoken expressely of God Eph. 1. 11. so in relation to v. 6. foregoing it makes no lesse evident his Deity What he is here said to doe as the Spirit bestowed on us and given unto us there is he said as God himselfe to doe there are diversity of operations but it is one God that worketh all in all which here in other words is all these worketh the selfe same spirit dividing to every man as he will What we have then from him we have by the way of his energeticall working It is not by proposing this or that Argument to us perswading us by these or those morall motives or inducements alone leaving us to make use of them as we can But he workes effectually himselfe what he communicates of Grace or consolation to us 2. In the same verse as to the manner of his operation He is § 3 said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he divideth or distributeth to every one as he will This of distribution adds to that of operation choise judgement and freedome He that distributes variously doth it with choise and judgement and freedome of will such are the proceedings of the Spirit in his dispensations to one he giveth one thing eminently to another another To one in one degree to another in another Thus are the Saints in his soveraginty kept in a constant dependance on him He distributs as he will who should not be content with his portion what claime can any lay to that which he distributeth as he will which is farther manifested 3. By his being said to give when and what he bestows § 4 they speake with other tongues as the spirit gave them utterance Act. 2. 4. he gave them to them that is freely whatever he bestows npō us is of his gift And hence it is to be observed that in the Oeconomy of our Salvation the acting of no one person doth prejudice the frreedome and liberty of any other so the Love of the Father in sending the Sonne is free and his sending doth no ways prejudice the liberty and Love of the Son but that he lays down his life freely also So the Sati-faction and purchase made by the Sonne doth no way prejudice the freedome of the Fathers Grace in pardoning accepting us thereupon so the Father's and Sonne 's sending of the Spirit doth not derogate from his freedome in his workings but he gives freely what he givts And the reason of this is because the will of the Father Sonne and Holy Ghost is essentially the same so that in the acting of one there is the Counsell of all and each freely therein Thus in Generall is the manner and kind of his working in § 5 us and towards us being bestowed upon us described Power choyse freedome are evidently denoted in theexpressions insisted on It is not any peculiar worke of his towards us that is hereby declared but the manner how he doth produce the Effects that shall be insisted on That which remaines in the last place for the explanation of § 6 the things proposed to be explained as the foundation of the Communion which we have with the Holy Ghost is the Effects that being thus sent thus working he doth produce which I shall do not casting them into any artificiall method but taking them up as I find them lying scattered up and down in the Scripture only descending from those which are more generall to those which are more particular neither aiming nor desiring to gather all the severalls but insisting on those which do most obviously occurre Only as formerly so now you must observe that I speake of the spirit principally if not only as a comforter and not as a sanctifier § 7 and therefore the great work of the spirit towards us
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
The spirit of the Lord shall rest upon him the spirit of wisdome and understanding the spirit of councell and might the spirit of knowledge and of the feare of the Lord c. Many of the endowments of Christ from the Spirit wherewith he was abundantly anointed are here recounted Principally those of Wisdome Councell and Understanding are insisted on on the Account whereof all the Treasures of Wisdome and Knowledge are said to be in him Col. 2. 3. and though this be but some part of the furniture of Jesus Christ for the discharge of his Office yet it is such as where our anoynting to the same purpose is mentioned it is said peculiarly on the effecting of such Qualifications as these so John 2. 22 and 27. the work of the anoynting is to teach us The Spirit therein is a Spirit of Wisdome and understanding of Councell Knowledge and quick understanding in the feare of the Lord. So was the great promise of the Comforter that he should teach us Joh. 14. 26. that he should guide us into all truth Chap. 16. 13. This of teaching us the mind and will of God in the manner wherein we are taught it by the Spirit our Comforter is an eminent part of our unction by him which only I shall instance in Give me leave to say there is a threefold teaching by the spirit 1. A teaching by the Spirit of Conviction and illumination so the Spirit teacheth the world that is many in it by the Preaching of the Word as he is promised to doe Joh. 16. 8. 2. A teaching by the spirit of Sanctification opening blind eyes giving a new understanding shining into our hearts to give us a knowledge of the Glory of God in the face of Jesus Christ enableing us to receive Spirituall things in a Spirituall light 1 Cor. 2. 8. giving a saving knowledge of the mistery of the Gospell and this in severall degrees is common to all Believers 3. A teaching by the Spirit of Consolation making sweet usefull and joyfull to the soule the discoveries that are made of the mind and Will of God in the light of the Spirit of Sanctification Here the oyle of the Spirit is called the Oyle of gladnesse That which beings Joy and Gladnesse with it And the name of Christ hereby discovered is a sweet oyntment powred forth that causeth Soules to runne after him with joy and delight Cant. 1. 2. We see it by daily experience that very many have little tast and sweetnesse and relish in their Soules of those Truths which yet they savingly know and believe But when we are taught by this unction oh how sweet is every thing we know of God As we may see in the place of Iohn where mention is made of the teaching of this unction it respects peculiarly the Spirit teaching of us the Love of God in Christ the shining of his Countenance which as David speaks puts Gladnesse into our hearts Psal. 4. 6 7. We have this then by the Spirit he teacheth us of the Love of God in Christ he makes every Gospell Truth as wine well refined § 25 to our Soules and the good things of it to be a feast of fatt things gives us Joy and gladnesse of heart with all that wee know of God which is the great preservative of the Soule to keep it close to Truth The Apostle speaks of our teaching by this unction as the meanes whereby we are preserved from seduction Indeed to know any Truth in the Power sweetnesse Joy Gladnesse of it is that great security of the soules constancy in the preservation and retaining of it They will readily change Truth for Error who find no more sweetnesse in the one then in the other I must crave the Readers pardon for my briefe passing over these great things of the Gospell my present designe is rather to enumerate then to unfold them This one work of the Holy Ghost might it be pursued would require a fuller discourse then I can allot unto the whole matter in hand All the priviledges we enjoy all the Dignity and honour we are invested withall our whole dedication unto God our Nobility and Royalty our interest in all Church advantages and approaches to God in worship our separation from the world the name whereby we are called the liberty we enjoy all flow from this head are all branches of this effect of the Holy Ghost I have mentioned only our teaching by this unction a Teaching that brings joy and gladnesse with it by giving the heart a sense of the Truth wherein we are instructed When we find any of the good Truths of the Gospell come home to our soules with life vigour and power giving us gladnesse of heart transforming us into the image and likenesse of it the Holy Ghost is then at his work is powring out of his oyle We have Adoption also by the Spirit hence he is called the Spirit of Adoption that is either he who is given to Adopted ones § 26 to secure them of it to beget in their hearts a sense and Perswasion of the Fathers Adopting Love or else to give them the priviledge it selfe as is intimated Joh. 1. 12. Neither is that opposite hereunto which we have Gal. 4 6. for God may send the spirit of supplication into our hearts because we are Sons and yet Adopted by his spirit But of this elsewhere He is also called the Spirit of Supplication under which notion he is promised Zach. 12. 10. and how he affects that in us is § 27 declared Rom. 8. 26. 27. and Gal 4. 6. and we are thence said to pray in the Holy Ghost Our prayers may be considered 1. Two waies First as a spirituall Duty required of us by God and so they are wrought in us by the Spirit of Sanctification which helps us to performe all our duties by exalting all the faculties of the Soule for the Spirituall discharge of their respective offices in them 2. As a meanes of retaining Communion with God whereby we sweetly ease our hearts in the bosome of the Father and receive in refreshing tasts of his Love The Soule is never more raysed with the Love of God then when by the Spirit taken into intimate communion with him in the discharge of this duty and therein it belongs to the Spirit of Consolation to the Spirit promised as a Comforter And this is the next thing to be considered in our Communion with the Holy Ghost namely what are the peculiar Effects which he worketh in us and towards us being so bestowed on us as was declared and working in the way and manner insisted on Now these are His bringing the promises of Christ to remembrance glorifying him in our hearts shedding abroad the love of God in us witnessing with us as to our spirituall estate and condition sealing us to the day of redemption being the earnest of our Inheritance anoynting us with priviledges as to their consolation confirming our Adoption and being present
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