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
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
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
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
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
in Daniell that was most eminent for glory and duration is termed an head of gold Dan. 2. 38. And these two things are eminent in the Kingdome and Authority of Christ. 1. It is a glorious Kingdome He is full of Glory and Majesty and in his Majesty he rides prosperously Ps. 45. 3 4. His Glory is great in the salvation of God Honour and Majesty are laid upon him He is made blessed for ever and ever Psal. 21. 5 6. I might insist on Particulars and shew that there is not any thing that may render a Kingdome or Government Glorious but it is in this of Christ in all its Excellencies It is an heavenly a spirituall an universall and an unshaken Kingdome all which render it glorious but of this somewhat before 2. It is durable yea Eternall solid gold his Throne is for ever § 30 and ever Ps. 45. 6. of the increase of his Government there is no end upon the throne of David and upon his Kingdome to order and establish it with Judgement and Justice from hence forth even for ever Isa. 9. 7. his Kingdome is an everlasting Kingdome Dan 7. 27. a Kingdome that shall never be destroyed ch 2. 44. for he must raigne untill all his enimies be subdued This is that Head of Gold the Splendor and Eternity of his Government And if you take the Head in a naturall sense either the Glory of his Deity is here attended to or the fulnesse and Excellency of his Wisdome which the Head is the seat of The Allegory is not to be streightned whilest we keep to the Analogie of faith 2. For the Ornaments of his head his locks they are said to be § 31 bushy or curled black as a raven His curled locks are black as a raven is added by way of illustration of the blacknesse not with any Allusion to the nature of the Raven Take the Head spoken of in a politicall sense his Locks or haire said to be curled as seeming to be intangled but really falling in perfect order and beauty as bushy locks are his Thoughts and Counsells and wayes in the Administration of his Kingdome They are black or darke because of their depth and unsearchablenesse as God is said to dwell in thick darknesse and curled or bushy because of their exact interweavings from his infinite Wisdome His thoughts are many as the haires of the head seeming to be perplexed and intangled but really set in all comely order as curled bushy haire deepe and unsearchable and dreadfull to his enimies and full of beauty and comelinesse to his beloved Such are I say the thoughts of his heart the Counsells of his wisdome in Reference to the Administrations of his Kingdome darke perplexed involved to a carnall eye in themselves and to his Saints deepe manifold ordered in all things comely desireable In a naturall sense black and curled locks denote comelinesse § 32 and vigor of youth the strength and power of Christ in the execution of his Counsells in all his wayes appears Glorious and lovely The next thing described in him is his Eyes v. 12. his eyes are as the eyes of Doves by the rivers of waters washed with milk and fitly set § 33 The Reason of this Allusion is obvious Doves are tender birds not birds of prey and of all others they have the most bright shining and piercing eye their delight also in streams of water is known Their being washed in milk or clear white crystall water adds to their beauty and they are here said to be fitly sett that is in due proportion for beauty and lustre as a pretious stone in the foyle or fulnesse of a ring as the word signifies Eyes being for sight discerning knowledge and acquaintance § 34 with the things that are to be seen the knowledge the understanding the discerning Spirit of Christ Jesus are here intended In the Allusion used fower things are ascribed to them 1. Tendernesse 2. Purity 3. Discerning and 4 Glory 1. The Tendernesse and Compassion of Christ towards his Church is here intended He looks on it with the eyes of § 35 gallesse Doves with tendernesse and carefull compassion without Anger wrath fury or thoughts of revenge So is the eye interpreted Deut. 11. 12. the eyes of the Lord thy God are upon that land Why so it is a Land that the Lord thy God careth for careth for it in mercy so are the Eyes of Christ on us as the eyes of one that in tendernesse careth for us that layes out his Wisdome knowledge and understanding in all tender Love in our behalfe He is the stone that foundation stone of the Church whereon are seven eyer Zech. 3 9. wherein there is a perfection of wisdome knowledge care and kindnesse for its guidance 2 d Purity as washed Doves eyes for purity This may be taken either subjectively for the Excellency and immixed cleannesse § 36 and purity of his sight and knowledge in himselfe or Objectively for his delighting to behold purity in others He is of purer eyes then to behold iniquity Hab. 1. 15. he hath no pleasure in wickednesse the foolish shall not stand in his sight Ps. 5. 4 5. if the Righteous soule of Lot was vexed with seeing the filthy deeds of wicked men 2 Pet. 2. 8. who yet had eyes of flesh in which there was a mixture of impurity how much more doe the pure eyes of our deare Lord Jesus abominate all the filthinesse of sinners but herein lyes the Excellency of his Love to us that he takes care to take away our filth and staines that he may delight in us and seeing we are so defiled that it could no otherwise be done he will doe it by his own blood Eph. 5. 25 26 27. Even as Christ also loved the 〈◊〉 â—â—d gave himselfe for it that he might sanctify and cleanse it with the 〈◊〉 of water by the word that he might present it to himselfe a glorious Church not having spot or wrinckle or any such thing but that it should be holy without blemish The End of this undertaking is that the Church might be thus gloriously presented unto himselfe because he is of purer eyes then to behold it with Joy and delight in any other condition He leaves not his Spouse untill he sayes of her thou art all faire my Love there is no spot in thee Cant. 4. 7. partly he takes away our Spotts and staines by the renewing of the Holy Ghost and wholly adornes us with his own Righteousnesse and that because of the purity of his own eyes which cannot behold iniquity that he might present us to himselfe holy 3. Discerning he sees us doves quickly clearly throughly to the bottome of that which he looks upon Hence in another § 37 place it is said that his eyes are as a flame of fire Revel 1. 14. and why so that the Churches might know that he is He which searcheth the reines and heart Rev. 2. 23. he hath discerning eyes nothing is hid
from him all things are open and naked before him with whom we have to doe It is said of him whilest he was in this World that Jesus knew all men and needed not that any should testify of man for he knew what was in man Ioh. 2. 24 25. his piercing eyes look through all the thick coverings of hypocrites and the snow of pretenses that is on them He sees the inside of all and what men are there that they are to him he sees not as we see but ponders the hidden man of the heart no humble broken contrite soule shall loose one sigh or groane after him and Communion with him no pant of Love or desire is hid from him He sees in secret no glorious performance of the most glorious hypocrite will availe with him his eyes look through all and the filth of their hearts lies naked before him 4. Beauty and Glory are here intended also Every thing § 38 of Christ is beautifull for he is altogether lovely v. 16. but most glorious in his sight and Wisdome he is the Wisdome of Gods Eternall Wisdome its selfe his understanding is infinite what spots and stains are in all our knowledge when it is made perfect yet it will still be finite and limited his is without spot of darknesse without foyle of limitednesse Thus then is he beautifull and glorious his Head is of Gold his eyes are Doves eys washed in milke and fitly set The next thing insisted on is his cheeks v. 15. His cheeks are as a bed of Spices as sweet flowers or Towers of Perfumes § 39 or well grown flowers There are three things evidently pointed at in these words 1. A sweet savour as from spices and flowers and Towers of perfume 2. Beauty and order as spices set in rowes or beds as the words import 3. Eminency in that word as sweet or well grown great flowers These things are in the Cheeks of Christ the Chaldee Paraphrast who applys this whole song to Gods dealings with the people of the Jews maks these Cheeks of the Churches husband to be the two tables of stone with the various lines drawn in them but that Allusion is strained as are most of the Conjectures of that Scholiast The Cheeks of a man are the seat of Comlinesse and manlike courage The Comlinesse of Christ as hath in part been § 40 declared is from his fullnesse of Grace in himselfe for us His manly Courage respects the Administration of his Rule and Goverment from his fullnesse of Authority as was before declared This Comlinesse and Courage the Spouse describing Christ as a beautifull desireable personage to shew that Spiritually he is so calleth his Cheeks so to make up his parts and proportion And to them doth she ascribe a sweet savour Order and Eminency a sweet savour as God is said to smell a sweet savour from the Grace and Obedience of his servants Gen 8. 2. the Lord smelled a savour of rest from the Sacrifice of Noah so do the Saints smell a sweet savour from his Grace laid up in Christ. Cant. 1. 3. It is that which they rest in which they delight in which they are refreshed with As the smell of aromaticall spices and flowers please the naturall sence refresh the spirits and delight the person so doe the Graces of Christ to his Saints They please their Spirituall sense they refresh their drooping Spirits and give delight to their soules If he be nigh them they smel his Rayment as Isaak the rayment of Jacob They say it is as the smell of a field that the Lord hath blessed Gen. 27. 27. and their soules are refreshed with it 2. Order and beauty are as spices set in a Garden bed So are the Graces of Christ. When spices are set in order any one may § 41 know what is for his use and take and gather it accordingly Their answering also one to another makes them beautifull so are the graces of Christ in the Gospell they are distinctly and in order set forth that sinners by faith may view them and take from him according to their necessity They are ordered for the use of Saints in the Promises of the Gospell There is Light in him and Life in him and power in him and all Consolation in him a Constellation of Graces shining with Glory and beauty Believers take a view of them all see their Glory and excellency but fixe especially on that which in the Condition wherein they are is most usefull to them One takes light and Joy another life and power by faith and prayer doe they gather these things in this bed of Spices Not any that comes to him goes away unrefreshed What may they not take what may they not gather what is it that the poore soule wants behold it is here provided set out in order in the promises of the Gospell which are as the beds wherein these spices are set for our use and on the account hereof is the Covenant said to be ordered in all things 2 Sam. 2. 3 4. 3. Eminency his Cheeks are a tower of perfumes held up made conspicuous visible eminent so it is with the Graces of § 42 Christ when held out and lifted up in the preaching of the Gospell They are a Tower of Perfumes a sweet savour to God and man The next clause of that verse is His lipps are like lillyes dropping sweet smelling myrrhe Two perfections in things naturall are here alluded unto First the glory of Colour in the lillys and the sweetnesse of savour in the myrrhe The glory and beauty of the lillys in those Countrys was such as that our Saviour tells us that Solomon in all his Glory was not arrayd like one of them Mat. 6. 29. and the Savour of myrrhe such as when the Scripture would set forth any thing to be an excellent savour it compares it thereunto Psal. 45. 8. and thereof was the sweet and holy oyntment chiefely made Exod. 30. 26. mention is also made frequently of it in other places to the same purpose It is said of Christ that Grace was powred into his lips Psal. 45. 2. whence men wondred or were amazed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the words of Grace that proceeded out of his mouth so that by the lipps of Christ and their dropping sweet smelling myrrhe the word of Christ its savour Excellency and usefullnesse is intended Herein is he Excellent and glorious indeed surpassing the Excellencys of those naturall things which yet are most precious in their kind even in the Glory beauty usefullnes of his Word Hence they that preach his word to the saving of the soules of men are said to be a sweet savour to God 2 Cor. 2. 15. and the savour of the knowledge of God is said to be manifested by them v. 14. I might insist on the severall propertys of myrrhe whereto the word of Christ is here compared its bitternesse in tast its efficacy to preserve from putrefaction its usefullnesse in perfumes and
Unctions and presse the Allegory in setting out the Excellencys of the Word in allusions to them But I only insist on generalls This is that which the holy Ghost here intends the Word of Christ is sweet Savoury precious unto Believers and they see him to be excellent desireable beautifull in the Precepts Promises Exhortations and the most bitter threats thereof The Spouse addes his hands are as gold Rings set with Beryll the word beryll in the originall is Tarshish which the Septuagint § 43 have retained not restraining it to any peculiar precious stone the onyx say some the Chrysolite say others any precious stone shining with a sea green colour for the word signifies the sea also Gold Rings set with precious glistering stones are both valuable and desireable for profit and ornament so are the hands of Christ that is all his works the Effects by the Cause All his workes are Glorious they are all fruits of Wisedome Love and Bounty and his belly is as bright Ivory over laid with Saphyres the smoothnesse and brightnesse of Ivory the preciousnesse and heavenly Colour of the Saphires are here called in to give some lustre to the excellency of Christ to these is his belly or rather his bowells which takes in the Heart also compared It is the inward bowells and not the outward bulke that is signified Now to shew that by Bowells in the Scripture ascribed either to God or man Affections are intended is needlesse The tender love unspeakable affections and kindnesse of Christ to his Church and people is thus set out What a beautifull sight is it to the eye to see pure pollished Ivory set up and down with heaps of precious Saphires how much more Glorious are the tender Affections Mercys and Compassion of the Lord Jesus unto Believers Vers. 15 The strength of his kingdome the faithfullnesse and § 44 stabillity of his Promises the height and Glory of his person in his Dominion the sweetnesse and excellency of Communion with him is set forth in these words His legs are Pillars of Marble set upon sockets of fine Gold his countenance is as Lebanon excellent as the Cedars his mouth is most sweet When the Spouse hath gon thus farre in the description of him she concludes all in this generall Assertion he is wholly § 35 desireable altogether to be desired or beloved As if she should have said I have thus reckoned up some of the perfections of the Creatures things of most value price usefullnesse Beauty Glory here belowe and Compared some of the Excellencys of my beloved unto them In this way of Allegory I can carry things no higher I find nothing better or more desireable to shaddow out and to present his lovelinesse and desireablenesse but alasse all this comes short of his perfections beauty and comlinesse he is all wholly to be desired to be beloved Lovely in his person in the glorious Alsufficiency of his Deity Gracious purity and holinesse of his Humanity Authority and Majesty Love and Power Lovely in his birth and Incarnation when he was rich for our sakes becomming poore taking part of flesh and blood because we partook of the same being made of a woman that for us he might be made under the Law ever for our sakes Lovely in the whole Course of his life and the more then Angellicall holinesse and obedience which in the depth of poverty and perfection he exercised therein doing good receiving evill blessing and being cursed reviled reproached all his dayes Lovely in his Death yea therein most lovely to sinners never more glorious and desireable then when he came broken dead from the Crosse then had he carryed all our sinnes into a land of forgetfullnesse then had he made peace and reconcilliation for us then had he procured life and immortallity for us Lovely in his whole employment in his great undertaking in his Life Death Resurrection Ascenion being a Mediatour between God and us to recover the glory of Gods Justice and to save our soules to bring us to an enjoyment of God who were set at such an infinite distance from him by sinne Lovely in the glory and majesty wherewith he is Crowned now he is set down at the right hand of Majesty on high where though he be terrible to his enemyes yet he is full of Mercy Love and Compassion towards his beloved ones Lovely in all those supplyes of Grace and Consolations in all the dispensations of his holy Spirit whereof his Saints are made partakers Lovely in all the tender Care Power and wisedome which he exercises in the protection safeguarding and delivery of his Church and people in the midst of all the oppositions and persecutions whereunto they are exposed Lovely in all his Ordinances and the whole of that spiritually glorious Worship which he hath appointed to his people whereby they draw nigh and have Communion with him his Father Lovely and glorious in the vengeance he taketh and will finally execute upon the stubborne enemyes of himselfe and his people Lovely in the pardon he hath purchased and doth dispence in the Reconciliation he hath established in the Grace he Communicates in the Consolations he doth administer in the peace and Joy he gives his Saints in his assured preservation of them unto Glory What shall I say there is noe end of his excellencys and desireablenesse he is altogether Lovely this is our Beloved and this is our Friend oh Daughters of Jerusalem DIGRESSION II. All Solid Wisedome laide up in Christ. True wisedome wherein it consists Knowledge of God in Christ only to be obtained What of God may be known by his workes Some propertyes of God not discovered but in Christ only Love Mercy others not fully but in him as Vindictive Justice Patience Wisedome Alsufficiency No Property of God Savingly known but in Christ. What is required to a Saving Knowledge of the Properties of God No true knowledge of our selves but in Christ. Knowledge of our selves wherein it consisteth Knowledge of Sinne how to be had in Christ. Also of Righteousnesse and of Judgement The wisedome of walking with God hid in Christ. What is required thereunto Other pretenders to the Title of wisedome examined and rejected Christ alone exalted A Second consideration of the Excellencys of Christ serving § 1 to endeare the hearts of them who stand with him in the Relation insisted on arises from that which in the mistaken Apprehension of it is the great darling of men and in its true notion the great ayme of the Saints which is wisedome and knowledge Let it be evinced that all true and solid knowledge is laid up in and is only to be attained from and by the Lord Jesus Christ and the hearts of men if they are but true to themselves and their most predominate principles must needs be engaged to him This is the great designe of all men taken off from professed slavery to the world and the pursuite of sensuall licentious courses that they may
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
peculiarly dispenseth himselfe unto us in free love So the Apostle sets it forth in the following verses this is love v. 9. this is that which I would have you take notice of in him that he makes out love unto you in sending his only begotten Son into the world that we might live through him So also v. 10. He loved us and sent his Son to be the propitiation for our sins And that this is peculiarly to be eyed in him the holy Ghost plainely declares in making it Antecedent to the Sending of Christ and all mercyes and benefits whatever by him received This love I say in its self is Antecedent to the purchase of Christ although the whole fruit thereof be made out alone thereby Ephes. 1. 4 5 6. 2. So in that distribution made by the Apostle in his solemne parting Benediction 2 Cor. chap. 13. v. 13. The Grace of the Lord Iesus Christ the LOVE OF GOD and the fellowship of the Holy Ghost be with you Ascribing sundry things unto the distinct persons it is Love that he peculiarly assignes to the Father And the Fellowship of the Spirit is mentioned with the Grace of Christ and the Love of God because it is by the Spirit alone that we have fellowship with Christ in Grace and with the Father in Love although we have also peculiar fellowship with him as shall be declared 3. John chap. 16. v. 26 27. saith our Saviour I say not § 9 unto you that I will pray the Father for you for the Father himselfe loveth you but how is this that our Saviour saith I say not that I will pray the Father for you when he saith plainely chap. 14. v. 16. I will pray the Father for you The Disciples with all the Gracious words comfortable and Faithfull promises of their Master with most Heavenly discoveries of his Heart unto them were even fully convinced of HIS deare and tender Affections towards them as also of his continued care and kindnesse that he would not forget them when bodily he was gone from them as he was now upon his departure but now all their thoughts are concerning the Father how they should be accepted with him what respect he had towards them Saith our Saviour take no care of that nay impose not that upon me of procuring the Fathers love for you but know that this is his peculiar Respect towards you and which you are in him He himselfe loves you It is true indeed as I told you that I will pray the Father to send you the Spirit the Comforter and with him all the Gracious fruits of his Love but yet in the point of love it selfe free love Eternall Love there is no need of any Intercession for that for eminently the Father himselfe loves you resolve of that that you may hold Communion with him in it be no more troubled about it Yea as your great trouble is about the Fathers love so you can no way more trouble or burden him then by your unkindnesse in not believing of it So it must needs be where sincere Love is questioned 4 The Apostle teaches the same Rom. chap. 5. 5. The Love § 10 of God is shed abroad in your hearts by the Holy Ghost that is given unto you God whose Love this is is plainely distinguished from the Holy Ghost who sheds abroad that Love of his And v. 8. he is also distinguished from the Sonne for it is from that Love of his that the Son is sent and therefore it is the Father of whom the Apostle here specially speaketh and what is it that he ascribes to him even Love which also v. 8. he commendeth to us sets it forth in such a signall and eminent expression that we may take notice of it and close with him in it To carry this businesse to its height there is not only most frequent peculiar mention made of the Love of God where the Father is eminently intended and of the Love of the Father expressely but he is also called the God of Love 2 Cor. 13. 11. and is said to be love so that whoever will know him 1 John 4. 8. or dwell in him by fellowship or Communion vers 16. must doe it as he is Love 5. Nay whereas there is a twofold divine Love Beneplaciti § 11 and Amicitiae a Love of good pleasure and destination and a Love of Friendship and Approbation they are both peculiarly assigned to the Father in an Eminent manner 1 John chap. 3. 16. God so loved the world that he sont c. that is with the Love of his purpose and good pleasure his determinate will of doing Good This is distinctly ascribed to him being laid down as the cause of sending his Son So Rom. 9. 11 12 Ephes 1. 4 5. 2 Thess. 2. 13 14. 1 John 4. 8 9. 2 Iohn chap. 14. v. 23. there is mention of that other kind of love where of we speak If any man love me saith Christ he will keep my words and my Father will love him and we will come unto him and make our abode with him The Love of Friendship and Approbation is here eminently ascribed to him says Christ we will come even Father and Sonne to such a one and dwell with him that is by the Spirit but yet he would have us take notice that in point of Love the Father hath a peculiar prerogative My Father will love him 6. Yea and as this love is peculiarly to be eyed in him so it § 12 is to be looked on as the fountaine of all following gracious Dispensations Christians walke often times with exceedingly troubled hearts concerning the thoughts of the Father towards them they are well perswaded of the Lord Christ and his good will the difficulty lies in what is their acceptance with the Father what is his heart towards them Shew us the Father and it shall suffice Iohn 14. 8. Now this ought to be so farre a way that his Love ought to be looked on as the Fountaine from whence all other sweetnesses flow Thus the Apostle sets it out Titus chap. 3. v. 4. After that the kindnesse and Love of God our Saviour toward man appeared It is of the Father of whom he speakes for v. 6. he tells us that he makes out unto us or sheds that love upon us abundantly through Jesus Christ our Saviour And this Love he makes the Hinge upon which the great Alteration and Translation of the Saints doth turne for saith he v. 3. We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasurs living in malice and envy hatefull and hating one another All naught all out of Order and Vile Whence then is our Recovery The whole rise of it is from this Love of God flowing out by the wayes there described For when the kindnesse and love of God appeared that is in the fruits of it then did this alteration ensue To secure us hereof there is not
contrary to all the Expectations of the naturall man so it is in love that we have this entercourse with him Nor doe I intend only that love which is as the life and forme of all morall obedience but a peculiar delight and acquiescing in the Father revealed effectually as love unto the soule That this Communion with the Father in Love may be made § 16 the more cleare and evident I shall shew two things 1. Wherein this love of God unto us and our love to Him doe agree as to some manner of Analogie and liknesse 2. Wherein they differ which will further discover the nature of each of them 1. They agree in two things 1. That they are each a love of Rest and Complacency 1. The love of God is so Zeph. chap. 3. v. 17. The Lord thy God in the middest of thee is mighty he will save he will rejoyce over thee with Joy he will REST in his love he will joy over thee with Singing Both these things are here assigned unto God in his Love REST and DELIGHT The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be silent because of his love To rest with contentment is expressed by being silent that is without repining without complaint This God doth upon the account of his own love so full so every way compleat absolute that it will not allow him to complaine of any thing in them whom he loves but is silent on the account thereof Or rest in his Love that is he will not remove it he will not seek farther for another Object It shall make its abode upon the soule where it is once fixed for ever And Complacency or Delight he rejoyceth with singing as one that is fully satifyed in that Object he hath fixed his Love on Here are two words used to expresse the delight and Joy that God hath in his Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first denotes the inward Affection of the mind joy of heart and to set out the intensenesse hereof it is said he shall doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in gladnesse or with Joy to have joy of heart in gladnesse is the highest expression of delight in Love the latter word denotes not the inward affection but the outward demonstration of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be formed of it It is to exult in outward demonstration of internall delight and joy Tripudiare to leape as men overcom with some joyfull surprisall And therefore God is said to doe this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a joyfull sound or singing to rejoyce with gladnesse of heart to exult with singing and praise argues the greatest delight and complacency ppossible When he would expresse the contrary of this Love he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was not well pleased 1 Cor. chap. 10. v. 5. he fixed not his Delight nor Rest on them And if any man draw backe the Lords soule hath no pleasure in him Heb. chap. 10. v. 38. Jerem. 22. 28. Hos. 8. 8. Mark 1. 10. He takes pleasure in those that abide with him He sings to his Church a Vineyard of red wine I the Lord doe keep it Isa. 27. 3. Psal. 147. 11. 149. 4. There is Rest and Complacency in his Love There is in the Hebrew but a metathesis of a letter between the word that signifies a love of will and desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to love and that which denotes a love of rest and acquiescency which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both are applyed to God He wills good to us that he may rest in that will Some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly to acquiesse in the thing loved And when God calls his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved Math. 3. 17. he addes as an exposition of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I rest well pleased 2. The Returne that the Saints make unto him to Compleat Communion with him herein holds some Analogie with his Love in this for it is a Love also of Rest and Delight Returne to thy REST O my soule says David Psal. 116. v. 7. He makes God his Rest that is he in whom his soule doth rest without seeking further for a more suitable and desireable Object Whom have I saith he in Heaven but thee and there is none upon earth that I desire besides thee Psal. 73. v. 25. Thus the soule gathers in it selfe from all its wandrings from all other beloved's to rest in God alone to satiate and content himselfe in Him choosing the Father for his present and Eternall Rest. And this also with Delight Thy loving kindnesse saith the Psalmist is better then life therefore will I praise thee Psal. 63. 3. Then life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before lives I will not deny but life in a single consideration sometimes is so expressed But alwayes emphatically so that the whole life with all the concernements of it which may render it considerable are thereby intended Austin on this place reading it Super vitas extends it to the severall courses of life that men ingage themselves in Life in the whole continuance of it with all its advantages whatever is at least intended Supposing himselfe in the jaws of death rolling into the Grave through innumerable troubles yet he found more sweetnesse in God then in a long life under its best and most noble considerations attended with all enjoyments that make it pleasant and Comfortable From both these is that of the Church in Hosea chap. 14. v. 3. Ashur shall not save us we will not ride upon Horses neither will we say any more to the worke of our Hands yee are our Gods for in thee the Fatherlesse find mercy They reject the most goodly appearances of Rest and Contentment to make up all in God on whom they cast themselves as otherwise helplesse Orphans 2. The mutuall Love of God and the Saints agree in § 18 this that the way of communicating the Issues and fruits of these Loves is only in Christ. The Father Communicates no Issue of his Love unto us but through Christ and we make no Returne of Love unto him but through Christ He is the Treasure wherein the Father disposeth all the Riches of his Grace taken from the bottomelesse Mine of his Eternall Love and he is the Priest into whose hand we put all the Offerings that we returne unto the Father Thence he is first and by way of eminency said to love the Sonne not only as his Eternall Son as he was the delight of his soule before the foundation of the World Prov. 8. 30. but also as our Mediator and the meanes of conveying his love to us Mat. 3. 17. John 3. 33. John 5. 21. John 10. 17. Iohn 15. 9. Iohn 17. 24. And we are said through him to believe in and to have accesse to God 1. The Father Loves us and
chooseth us before the Foundation § 19 of the world but in the pursuit of that Love he blesseth us with all Spirituall blessings in Heavenly places in Christ. Ephes. chap. 1 v. 3 4. From his love he sheds or powers out the Holy Spirit richly upon us through Jesus Christ our Saviour Titus chap. 3. v. 6. In the powring out of his love there is not one drop falls besides the Lord Christ. The holy annointing Oyle was all powred on the head of Aaron Psal. 133. v. 2. and thence went down to the Skirts of his cloathing Love is first powred out on Christ from him it drops as the dew of Hermon upon the Soules of his Saints The Father will have him to have the preheminence in all things Col. 1. 18. it pleased him that in him all fullnesse should dwell v. 19. that of his fullnesse we might receive and Grace for Grace John 1. v. 16. Though the Love of the Fathers purpose and good pleasure have its rise and Foundation in his meer Grace and will yet the designe of its accomplishment is only in Christ. All the fruits of it are first given to him and it is in him only that they are dispensed to us So that though the Saints may nay doe see an infinite Ocean of Love unto them in the Bosome of the Father yet they are not to look for one drop from him but what comes through Christ. He is the only meanes of Communication Love in the Father is like Honey in the Flower it must be in the Combe before it be for our use Christ must extract and pepare this Hony for us He drawes this water from the Fountaine through union and dispensation of fullnesse we by Faith from the wells of Salvation that are in him This was in part before discovered 2. § 20 Our Returnes are all in him and by him also And well is it with us that it is so What lame and blind Sacrifices should we otherwise present unto God He beares the Iniquity of our Offerings and he addes Incense unto our Prayers Our love is fixed on the Father but it is conveyed to him through the Son of his Love He is the only way for our Graces as well as our Persons to goe unto God through him passeth all our desire our delight our Complacency our Obedience Of which more afterwards Now in these two things there is some Resemblance between that mutuall Love of the Father and the Saints wherein they hold Communion § 20 2. There are sundry things wherein they differ 1. The Love of God is a Love of Bounty our Love unto him is a Love of Duty 1. The Love of the Father is a Love of Bounty a descending Love Such a Love as carryes him out to doe good things to us great things for us His love lys at the Bottome of all dispensations towards us and we scarse any where find any mention of it but it is held out as the cause and Fountaine of some free gift flowing from it He loves us sends his Son to dye for us He loves us and blesseth us with all spirituall blessings Loving is choosing Rom. 9. 11 12. He loves us and chastizeth us A Love Like that of the Heavens to the Earth when being full of raine they power forth showres to make it fruitfull As the Sea communicates his waters to the Rivers by the way of Bounty out of its own fullnesse they returne unto it only what they receive from it It is the love of a Spring of a Fountain always Communicating A love from whence proceeds every thing that is lovely in its object It infuseth into and creates Goodnesse in the persons beloved and this answers the discription of love given by the Philopher To love saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that loves workes out good to them he loveth as he is able Gods power and will are commensurate What he willeth he worketh 2. Our Love unto God is a Love of Duty the Love of a § 21 Child His love descends upon us in Bounty and Fruitfullnesse our love ascends unto him in Duty and Thankfullnesse He addes to us by his Love we nothing to him by ours Our goodnesse extends not unto him Though our Love be fixed on him immediately yet no fruit of our love reacheth him immediately though he requires our Love he is not benefited by it Job 35. 5 6 7 8. Rom. 11. 35. Job 22. 2 3. It is indeed made up of these four things 1. Rest 2. Delight 3. Reverence 4. Obedience By these doe we hold Communion with the Father in his love Hence God calls that Love which is due to him as a Father honour Malac. chap. 1. v. 6. If I be a Father where is mine Honour It is a deserved act of Duty 2. They differ in this The Love of the Father unto us is an § 22 Antecedent love Our Love unto him is a Consequent Love 1. The love of the Father unto us is an Antecedent love and that in two Respects 1. It is antecedent in Respect of our love 1 John 4. 10. Herein is love not that we loved God but that he loved us His love goes before ours The Father loves the child when the child knowes not the Father much lesse loves him Yea we are by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 30. haters of God He is in his own nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of men and surely all mutuall love between him and us must begin on his hand 2. In respect of all other Causes of love whatever It goes not only before our Love but also any thing in us that is lovely Rom. 5. 8 God commendeth his love toward us in that whilest we were yet sinners Christ died for us Not only his Love but the eminent fruit thereof is made out towards us as sinners Sin holds out all of unlovelinesse and undesirablenesse that can be in a Creature The very mention of that removes all causes all moving occasions of Love whatever Yet as such have we the Commendation of the Fathers Love unto us by a most signall Testimony Not only when we have done no good but when we are in our blood doth he love us Not because we are better then others but because himselfe is infinitely good His kindnesse appeares when we are foolish and disobedient Hence he is said to love the world that is those who have nothing but what is in and of the world whose whole lyes in evil 2. Our love is consequentiall in both these regardes 1. In Respect of the Love of God Never did Creature turne his Affectitious § 23 towards God if the heart of God were not first set upon him 2. In Respect of sufficient causes of Love God must be revealed unto us as lovely desireable as a fit suitable object unto the soule to set up its Rest upon before we can beare any love unto him The
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
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
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
monument of the Glory of God in giving such inconceivable Excellencys to the Son of man And this is the second thing considerable for the endearing of our soules to our beloved 3. Consider that he is all this in one Person We have not been treating of two a God and a man but of one who is God and § 22 man That Word that was with God in the beginning and was God Joh. 1. 1. is also made flesh v. 14. not by a conversion of its selfe into flesh not by appearing in the outward shape and likenesse of flesh but by assuming that holy thing that was borne of the Virgin Luk. 1. 55. into personall union with himselfe Soe the Mighty God If. 9. 6. is a Child given to us that holy thing that was borne of the Virgin is called the Sonne of God Luk. 1. 35. That which made the man Christ Jesus to be a man was the union of soul and body that which made him that man and without which he was not that man was the subsistence of both united in the person of the Son of God As to the proof hereof I have spoken of it elsewhere at large I now propose it only in generall to shew the Amiablenesse of Christ on this account Here lyes hence arises the Grace Peace life and Security of the Church of all believers as by some few considerations may be clearely evinced 1. Hence was he fit to suffer and able to beare whatever was due unto us in that very Action wherein the Son of man gave himselfe a ransom for many Math. 20. 28. God Redeemed his Church with his own blood Act. 20. 28 and therein was the love of God seen that he gave his life for us I Joh. 3. 16. on this account was there room enough in his breast to receive the points of all the swords that were sharpned by the Law against us and strength enough in his shoulders to beare the burthen of that Curse that was due to us Thence was he so willing to undertake the worke of our Redemption Heb. 10. 7 8. Lo I come to do thy will O God because he knew his ability to go through with it Had he not been man he could not have suffered had he not been God his suffering could not have availed either himselfe or us he had not satisfyed the suffering of a meer man could not beare any proportion to that which in any respect was infinite Had the Great Righteous God gathered together all the sins that had been Commited by his Elect from the foundation of the world searched the bosomes of all that were to come to the end of the world taken them all from the sin of their nature to the least deviation from the rectitude of his most holy Law and the highest provocation of their Regenerate and Unregenerate Condition and laid them on a meer holy innocent Creature O how would they have overwhelmed him and buried him for ever out of the presence of Gods love Therefore doth the Apostle premise that glorious description of him to the purging of our sinne He hath spoken to us by his Son whom he hath appointed heir of all things by whom also he made the world who being the brightnesse of his Glory and the expresse image of his person vp-holding all things by the word of his power hath purged our sinnes Heb. 1. 2 3 It was he that purged our sinnes who was the Sonne and heire of all things by whom the world was made the brightnesse of his Fathers glory and expresse image of his person He did it he alone was able to doe it God was manifested in the fiesh 1 Tim. 3. 16. for this worke the sword awaked against him that was the fellow of the Lord of Hosts Zach. 13. 7. and by the wounds of that great shepheard are the sheep healed 1 Pet. 2. 24 25. 2. Hence doth he become an endlesse bottomelesse fountain § 23 of Grace to all them that believe The fulnesse that it pleased the Father to Commit to Christ to be the great Treasury and store-house of the Church did not doth not lie in the humane natrue considered in it selfe but in the Person of the Mediator God and man Consider wherein his Communication of Grace doth consist and this will be evident The Foundation of all is laid in his satisfaction Merit purchase these are the morally procuring cause of all the Grace we receive from Christ. Hence all Grace becoms to be t his all the things of the new Covenant the promises of God all the Mercy Love Grace Glory promised became I say to be his Not as though they were all actually invested or did reside and were in the humane nature and were from thence really Communicated to us by a participation of a portion of what did so inhere but they are morally his by a Compact to be bestowed by him as he thinks good as he is Mediator God man that is the only begotten Son made flesh Ioh. 1. 14. from whose fullnesse we receive and grace for grace The reall Communication of Grace is by Christ sending the holy Ghost to regenerete us and to create all the habituall grace with the dayly supplys thereof in our hearts that we are made partakers of now the Holy Ghost is thus sent by Christ as Mediator God and man as is at large declared Ioh. 14. 15 16. of which more afterwards This then is that which I intend by this fullnesse of grace that is in Christ from whence we have both our beginning and all our supplys which makes him as he is the alpha and omega of his Church the beginner and finisher of our faith Excellent and desireable to our soules Upon the payment of the great price of his blood and full Aquitment on the satisfaction he made all Grace whatever of which at large afterwards becomes in a morall sense his at his disposall and he bestows it on or works it in the hearts of his by the holy Ghost according as in his infinite wisdome he sees it needfull How glorious is he to the Soule on this Consideration that is most Excellent to us which suites us in a wanting Condition that which gives bread to the hungry water to the Thirsty mercy to the perishing All our relifes are thus in our beloved Here is the life of our soules the joy of our hearts our reliefe against sinne and deliverance from the wrath to come 3. Thus is he fitted for a mediator a daysman an Umpire between God and us being one with him and one with us and § 24 one in himselfe in this onenesse in the Unity of one person His Ability and universall fitnesse for his office of Mediatour are hence usually demonstrated And herein is he Christ the wisedome of God and the power of God Herein shines out the infinitely glorious wisedome of God which we may better admire then expresse What soule
be wise and what ways the Generality of men ingage in for the compassing of that end shall be afterwards considered To the Glory and honour of our deare Lord Jesus Christ and the establishment of our hearts in Communion with him the designe of this digression is to evince that all wisedome is laid up in him and that from him alone it is to be obtained 1. Cor. 1. 24. the Holy Ghost tells us that Christ is the Power § 2 of God and the Wisedome of God not the Essentiall Wisedome of God as He is his Eternall Sonne of the Father upon which account He is called Wisedome in the Proverbs chap. 8. 20 21 22 23. but as he is crucified v. 23 As He is Crucified so he is the Wisdome of God that is all that Wisedome which God layeth forth for the discovery and manifestation of himself and for the Saving of Sinners which makes foolish all the wisedome of the world that is all in Christ Crucified held out in him by him and to be obtain'd only from him And thereby in him doe we see the Glory of God 2 Cor. 3. last For he is not only said to be the Wisedome of God but also to be made Wisedome to us 1 Cor. 1. 30. he is made not by Creation but Ordination and Appoinment Wisedome unto us not only by teaching us Wisedome by a Metonymy of the Effect for the cause as he is the great Prophet of his Church but also because by the knowing of him we become acquainted with the Wisedome of God which is our wisedome which is a Metonymy of the Adjunct This however verily promised is thus only to be had The summe of what is contended for is asserted in termes Col. 2. 3. in him dwell all the Treasures of Wisedome and Knowledge There are two things that might seem to have some colour in § 3 claiming a Title and interest in this businesse 1. Civill Wisdome and prudence for the management of affaires 2. Ability of Learning and literature but God rejecteth both these as of no use at all to the end and intent of true Wisedome indeed There is in the world that which is called understanding but it comes to nothing There is that which is called Wisedome but it is turned into folly 1 Cor. 1. 19 20. God brings to nothing the understanding of the prudent and makes foolish the wisedome of the World And if there be neither Wisedome nor knowledge as doubtlesse there is not without the knowledge of God Jerem 8. 9 it is all shut up in the Lord Christ. Joh. 1. 18. no man hath seen God at any time the only begotten Sonne which is in the bosome of the Father he hath revealed him He is nor seen at any other time Joh 5. 37. nor known upon any other account but only the Revelation of the Sonne He hath manifested him from his own bosome and therefore v. 9. it is said that he is the true light that lightneth every man that cometh into the world The true light which hath it in himselfe and none hath any but from him and all have it who come unto him He who doth not so is in darkenesse 1. The summe of all true Wisedome and knowledge may be reduced to these three heads § 4 1. The Knowledge of God his Nature and his Properties 2. The Knowledge of our selves in reference to the will of God concerning us 3. Skill to walke in Communion with God The knowledge of the Workes of God and the cheife End of all doth necessarily attend these In these three is summed up all true Wisedom and knowledge and not any of them is to any purpose to be obtained or is manifested but only in and by the Lord Christ. God by the work of the Creation by the Creation it selfe § 5 did reveal himselfe in many of his properties unto his Creatures capable of his knowledge His Power his Goodnesse his Wisdome his Allsufficiency are thereby known This the Apostle asserts Rom. 1. 19 20 21. v. 19. he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. That is his Eternall Power and Godhead v. 21. a knowing of God and all this by the Creation But yet there are some properties of God which all the works of Creation cannot in any measure reveal or make known as his Patience Long-suffering and Forbearance For all things being made good there could be no place for the exercise of any of these properties or manifestation of them The whole fabrick of heaven and Earth considered in it selfe as at first created will not discover any such thing as Patience and Forbearance in God which yet are eminent properties of his nature as himselfe proclaimes and declares Exod. 34. 6 7. Wherefore the Lord goes further and by the Workes of § 6 his Providence in preserving and ruling the World which he made discovers and reveales these Properties also For whereas by cursing the earth and filling all the Elements oftentimes with signes of his anger and indignation he hath as the Apostle tells us Rom. 1. 18. revealed from Heaven his wrath against all ungodlinesse and unrighteousnesse of men yet not proceeding immediately to destroy all things he hath manifested his Patience Forbearance to all this Paul Act. 14 16 17. tels us He suffered all Nations to walke in their own wayes yet he left not himselfe without witnesse in that he did good and gave raine from Heaven and fruitfull seasons filling their hearts with food and gladnesse A large account of his Goodnesse and Wisedome herein the Psalmist gives us Psal. 104. throughout By these wayes he bare witnesse to his own Goodnesse and Patience and so it is said he endures with much long suffering c Rom. 9. 22. But now here all the world is at a stand By all this they have but an obscure glimpse of God and see not so much as his back parts Moses saw not that untill he was put into the Rock and that Rock was Christ. There are some of the most eminent and glorious Propertys of God I mean in the manifestation whereof he will be most glorious otherwise his Propertys are not to be compared that there is not the least glimpse to be attained of out of the Lord Christ but only by and in him and some that comparatively we have no light of but in him and of all the rest no true light but by him Of the first sort whereof not the least guesse and imagination can enter into the heart of man but only by Christ are Love and pardoning Mercy 1. Love I meane Love unto sinners Without this man is of all creatures most miserable and there is not the least glimpse of it that can possibly be discovered but in Christ the Holy Ghost says 1 John 4. 8 16. God is Love that is not only of a loving and tender nature but one that will exercise himselfe in a dispensation of his Love Eternall Love
towards us one that hath purposes of love for us from of old and will fulfill them all towards us in due season But how is this demonstrated how may we attaine an acquaintance with it he tells us v. 9. in this was manifested the love of God because God sent his only begotten Son into the world that we might live through him This is the only discovery that God hath made of any such Property in his nature or of any thought of exercising it towards sinners in that he hath sent Jesus Christ into the world that we might live by him where now is the wise where is the Scribe where is the disputer of this world with all their wisedome Their voyce must be that of the Hypocrites in Sion Isa. 33. 14 15. That wisedome which cannot teach me that God is Love shall ever passe for folly Let men go to the Sun Moon Stars to showres of rain fruitfull seasons answer truly what by them they learn hereof Let them not think themselves wiser or better then those that went before them who to a man got nothing by them but being left unexcusable 2. Pardoning Mercy or Grace without this even his Love § 8 would be fruitlesse What discovery may be made of this by a sinfull man may be seen in the Father of us all who when he had sinned had no reserve for mercy but hid himselfe Gen. 3. 8. He did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the wind did but a little blow at the presence of God And he did it foolishly thinking to hide himselfe among trees Psal. 139. 7 8. The Law was given by Moses Grace and truth came by Jesus Christ. Ioh. 1. 17. Grace in the truth and substance Pardoning Mercy that comes by Christ alone that Pardoning mercy which is manifested in the Gospell and wherein God will be Glorified to all Eternity Ephes. 1. 6. I meane not that Generall Mercy that velleity of acceptance which some put their hopes in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to ascribe unto God is the greatest dishonour that can be done him shines not with one ray out of Christ it is wholy treasured up in him and revealed by him Pardoning Mercy is God's free gracious acceptance of a sinner upon Satisfaction made to his Iustice in the blood of Jesus Nor is any discovery of it but as relating to the satifaction of Justice consistent with the Glory of God It is a mercy of inconceivable condescention in forgivenesse tempered with exact justice and severity Rom. 3. 25. God is said to set forth Christ to be a propitiation in his blood to declare his Righteousnesse in the forgivenesse of Sinnes his Righteousnesse is also manifested in the businesse of forgivenesse of sinnes and therefore it is every where said to be wholy in Christ Eph. 1. 7. So that this Gospell grace and pardoning mercy is alone Purchased by him and revealed in him And this was the maine end of all typicall institutions to manifest that Remission and forgivenesse is wholy wrapt up in the Lord Christ and that out of him there is not the least conjecture to be made of it nor the least morsell to be tasted Had not God set forth the Lord Christ all the Angells in Heaven and men on Earth could not have apprehended that there had been any such thing in the nature of God as this grace of pardoning Mercy The Apostle asserts the full manifestation as well as the exercise of this mercy to be in Christ only Tit. 3. 4 5. After that the kindnesse and love of God our Saviour towards man appeared namely in the sending of Christ and the declaration of him in the Gospell then was this pardoning mercy and Salvation not by workes discovered And these are of those Properties of God whereby he will § 9 be known whereof there is not the least glimpse to be obtained but by and in Christ and whoever knowes him not by these knowes him not at all They know an Idol and not the only true God He that hath not the Son the same hath not the Father 1 Joh. 2. 23. And not to have God as a Father is not to have him at all and he is known as a Father only as he is Love and full of pardoning Mercy in Christ. How this is to be had the Holy Ghost tells us 1 Joh. 5 20. The Son of God is come and hath given us an undestanding that we may know him that is true by him alone we have our understanding to know him that is true Now these Properties of God Christ revealeth in his doctrine in the Revelation he makes of God and his will as the great Prophet of the Church Joh. 17. 6. And on this account the knowledge of them is exposed to all with an evidence unspeakably surmounting that which is given by the Creation to his eternall power and Godhead But the life of this knowledge lyes in an acquaintance with his person wherein the expresse image and beames of this glory of his Father doe shine forth Heb. 1. 3. of which before 2. There are other Propertys of God which though also otherways discovered yet are so cleerly eminently and savingly § 10 only in Jesus Christ. As 1. His Vindictive Justice in punishing sinne 2. His Patience forbearance long-suffering towards sinners 3. His Wisedome in managing things for his own Glory 4. His Alsufficiency in himselfe and unto others All these though they may receive some lower and inferiour manifestations out of Christ yet they cleerly shine only in him so as that it may be our wisedome to be acquainted with them 1. His Vindictive Iustice. § 11 God hath indeed many ways manifested his indignation and anger against sinne so that men cannot but know that it is the Iudgement of God that they which commit such things are worthy of death Rom. 1 32. He hath in the Law threatned to kindle a fire in his anger that shall burne to the very heart of Hell And even in many providentiall dispensations his wrath is revealed from Heaven against all the ungodlinesse of men Rom. 1. 18. So that men must say that he is a God of Judgement And he that shall but consider that the Angells for sinne were cast from Heaven shut up under chaines of everlasting darknesse unto the Iudgement of the great day The rumor whereof seems to have been spread among the Gentiles whence the Poet makes his Iupiter threaten the inferiour rebellions Deitys with that punishment And how Sodom and Gomorrah were condemned with an ovethrow and burned into ashes that they might be examples unto those that should after live ungodly 2 Pet. 2. 6. cannot but discover much of Gods Vindictive Iustice and his anger against sinne but farre more cleare doth this shine into us in the Lord Christ. 1. In him God hath manifested the Naturallnesse of this § 12 Righteousnesse unto him in that it was impossible that it should
you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to take or to take hold of as our translators and so supply the word nature and referre the whole unto Christs Incarnation who therein tooke our nature on him and not the nature of Angels Or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to helpe he did not helpe nor succour fallen Angels but he did helpe and succour the seed of Abraham and so consider it as the fruite of Christs Incarnation it is all one as to our present businesse His preferring the seed of Abraham before Angells his valuing them above the other is plainely expressed And observe that he came to helpe the seed of Abraham that is Believers his esteem and valuation is of them only 2. For their sakes he was so made flesh as that there was an § 3 emptying an exinanition of himselfe and an eclipsing of his glory and a becoming poore for them 2 Cor. 8. 9. Ye know the Grace of our Lord Jesus Christ that being rich for us he became poore Being rich in Eternall Glory with his father John 17. 5. He became poore for Believers The same person that was rich was also poore That the riches here meant can be none but those of the Deity is evident by its opposition to the poverty which as man he undertooke This is also more fully expressed Phil. 2. 6 7. Who being in the forme of God counted it no robbery to be equall to God but he emptied himselfe taking the forme of a servant and being made in the fashion of a man and sound in forme as a man c. That the forme of God is here the Essence of the Deity sundry things inevitably evince As 1. That he was therein equall to God that is his Father Now § 4 nothing but God is equall to God not Christ as he is Mediator in his greatest Glory nothing but that which is infinite is equall to that which is infinite 2. The forme of God is opposed to the forme of a Servant and that forme of a Servant is called the fashion of a man v. 8. that fashion wherein he was found when he gave himselfe to death wherein as a man he powred out his blood and dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took the forme of a servant is expounded in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expression used to set out his Incarnation Rom. 8. 3. God sent him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in taking true flesh he was in the likenesse of sinfull flesh Now in thus doing it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he humbled emptied himselfe made himselfe of no reputation In the very taking of flesh there was a condescension a debasing of the person of the Son of God It could not be without it If God humbled himselfe to behold the things that are in Heaven Earth Psal. 113. 6. then certainely it was an inconceivable condescension and abasement not only to behold but take upon him into personall union our nature with himselfe And though nothing could possibly be taken off from the essentiall Glory of the Deity yet that Person appearing in the fashion of a man and forme of a servant the Glory of it as to the manifestation was eclipsed and he appeared quite another thing then what indeed he was and had been from Eternity Hence he prays that his Father would Glorify him with the glory he had with him before the world was Joh. 17. 3. as to the manifestation of it And so though the divine nature was not abased the person was 3. For their sakes he so humbled and emptyed himselfe in § 5 taking flesh as to become therein a servant in the eyes of the world of no esteem nor account and a true and reall servant unto the Father for their sakes he humbled himselfe and became obedient All that he did and suffered in his life comes under this consideration All which may be referred to these three heads 1. Fulfilling all righteousnesse 2. Enduring all manner of persecutions and hardships 3. Doing all manner of good to men He tooke on him for their sakes a life and course pointed to Heb. 5. 7 8. A life of prayers teares feares obedience suffering and all this with cherefullnesse and delight calling his employment his meate and drinke and still professing that the law of this obedience was in his heart that he was content to doe this will of God He that will sorely Revenge the least opposition that is or shall be made to him by others was content to undergoe any thing all things for believers 4. He stays not here but for the consummation of all that § 6 went before for their sakes he becomes obedient to death the death of the Crosse so he professeth to his Father Joh. 17. 19. For their sakes I sanctify my selfe I dedicate my selfe as an Offering as a Sacrifice to be killed slain This was his aime in all the former that he might dye He was borne l lived that he might dye He valued them above his life And if we might stay to consider a little what was in this death that he underwent for them we should perceive what a price indeed he put upon them The curse of the Law was in it the wrath of God was in it the losse of Gods presence was in it It was a fearefull cup that he tasted of drank of that they might never tast of it A man would not for tenne thousand worlds be willing to undergoe that which Christ underwent for us in that one thing of desertion from God were it attended with no more distresse but what a meer Creature might possibly emerge from under And what thoughts we should have of this himselfe tells us Joh. 15. 13. Greater love hath none then this that one lay down his life for his friends It is impossible there should be any greater demonstration or evidence of love then this what can any one doe more And yet he tells us in another place that it hath another aggravation and heightning Rom. 5. 8. God commendeth his love to us in that whilst we were yet sinners Christ dyed for us When he did this for us we were sinners and enemies whom he might justly have destroyed What can more be done to dye for us when we were sinners such a death in such a manner with such attendences of wrath and curse a death accompanied with the worst that God had ever threatned to sinners argues as high a valuation of us as the heart of Christ himselfe was capable of For one to part with his Glory his Riches his Ease his Life his Love from God to undergoe losse shame wrath curse death for another is an evidence of a deare valuation and that it was all on this account we are informed Heb. 12. 2. Certainely Christ had a deare esteem of them that rather than they should perish that they should not be his and be
15 16. I have ordained you that you should bring forth fruite of Obedience and that it should remaine And 3. The Holy Ghost appoints and Ordaines Believers to workes of Obedience and Holinesse and to worke holinesse in others So in particular Act. 13. 2. He appoints and designes men to the great worke of Obedience in preaching the Gospell and in sinning men sinne against him 2. Our Holinesse our Obedience worke of Righteousnesse is § 27 one eminent and especiall end of the peculiar dispensation of Father Sonne and Spirit in the businesse of exalting the Glory of God in our Salvation of the Electing love of the Father the Purchasing love of the Sonne And the Operative love of the Spirit 1. It is a peculiar end of the Electing love of the Father Ephes. 1. 4. He hath chosen us that we should be holy and unblameable So Isa. 4. 3 4. His aime and designe in choosing of us was that we should be Holy and unblameable before him in love This he is to accomplish and will bring about in them that are his He chooses us to Salvation through the sanctification of the Spirit and beliefe of the truth 2 Thess. 2. 12. This the Father designed as the first and immediate end of Electing love And proposes the Consideration of that Love as a motive to Holinesse 1 Joh. 4. 8 9 10. 2. It is so also of the exceeding love of the Son whereof the Testimonys are innumerable I shall give but one or two Tit. 2. 14. Who gave himselfe for us that he might redeem us from all inquity and purify to himselfe a peculiar people zealous of good workes This was his aime his designe in giving himselfe for us as Ephes. 5. 26 27. Christ loved the Church and gave himselfe for it that he might sanctify and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish 2 Cor. 5. 15. Rom. 6. 5. 3. It is the very worke of the Love of the Holy Ghost his whole worke upon us in us for us consists in preparing of us for Obedience enabling of us thereunto and bringing forth the fruits of it in us and this he doth in opposition to a Righteousnesse of our own either before it or to be made up by it Tit. 3. 5. I need not insist on this The fruits of the Spirit in us are known Gal. 5. 22. And thus have we a twofold bottome of the necessity of our Obedience and personall Holinesse God hath appointed it He requires it And it is an eminent immediate End of the distinct dispensation of Father Sonne and Hoy Ghost in the worke of our Salvation If Gods Soveraignty over us is to be owned If his Love towards us be to be regarded if the whole worke of the ever blessed Trinity for us in us be of any moment our Obedience is necessary 3. It is necessary in respect of the end thereof and that § 28 whether you Consider God our selves or the world 1. The end of our Obedience in respect of God is his Glory and Honour Mal. 1. 6. This is Gods honour all that we give him It is true he will take his honour from the stoutest and proudest Rebell in the world but all we give him is in our Obedience The Glorifying of God by our Obedience is all that we are or can be Particularly 1. It is the Glory of the Father Mat. 5. 16. Let your light so shine before men that they may see your Good workes and Glorify your Father which is in Heaven By our walking in the light of Faith doth Glory arise to the Father The fruits of his Love of his Grace of his Kindnesse are seen upon us and God is glorifyed in our behalfe And 2. The Sonne is Glorifyed thereby It is the will of God that as all men honour the Father so should they honour the Sonne Joh. 5. 23. and how is this done by believing in him Joh. 14. 1. obeying of him Hence Joh. 17. 10. He says He is Glorifyed in Believers and prays for an increase of Grace and Union for them that he may yet be more Glorifyed and all might know that as Mediator he was sent of God 3. The Spirit is Glorifyed also by it He is grieved by our Disobedience Ephes. 4. 30. and therefore his Glory is in our bringing forth fruit He dwells in us as in his Temple which is not to be defiled Holinesse becometh his Habitation for ever Now if this that hath been said be not sufficient to evince a necessity of our Obedience we must suppose our selves to speake with a sort of men who regard neither the Soveraignty nor Love nor Glory of God Father Son or Holy Ghost Let men say what they please though our Obedience should be all lost and never regarded which is impossible for God is not unjust to forget our labour of love yet here is a sufficient bottome ground and Reason of yeilding more Obedience unto God then ever we shall doe whilst we live in this world I speake also only of Gospell Grounds of Obedience and not of those that are Naturall and Legall which are indispensable to all mankind 2. The end in respect of our selves immediately is threefold § 29 1. Honour 2. Peace 3. Usefullnesse 1. Honour It is by Holinesse that we are made like unto God and his Image is renewed againe in us This was our honour at our Creation this exalted us above all our fellow creatures here below we were made in the Image of God This we lost by sinne and became like the beasts that perish To this honour of conformity to God of bearing his Image are we exalted againe by Holinesse alone Be ye holy says God because I am Holy 1 Pet. 1. 16. And be you perfect that is in doing good as your Heavenly Father is perfect Math. 5. 48. in a likenesse and conformity to him and herein is the Image of God renewed Ephes. 4. 23 24. Therein we put on the new man which after God is created in Righteousnesse and Holinesse of truth This was that which originally was attended with power and dominion is still all that is beautifull or comely in the world How it makes men honourable and precious in the sight of God of Angells of men how alone it is that which is not despised which is of price before the Lord what contempt and scorne he hath of them in whom it is not in what Abomination he hath them and all their ways might easily be evinced 2. Peace by it we have Communion with God wherein Peace alone is to be enjoyed The Wicked are like a troubled Sea that § 30 cannot rest and there is no peace to them saith my God Isa. 48. 21. There is no peace rest or quietnesse in a distance separation or alienation from God He is the rest of our
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
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
all our daies in the constant and continuall supplies of new light power vigor as to our receivings of grace from him belonging to that head of sanctification must be omitted Nor 2 dly shall I insist on those things which the comforter doth in Believers effect towards others in his testifying of them and convincing of the world which are promised Ioh. 15. 26. 16. 8 9. wherein he is properly their Advocate but only on those which as a Comforter he works in and towards them on whom he is bestowed CHAP. III. Of the Things wherein we have Communion with the Holy Ghost He brings to remembrance the things spoken by Christ Joh. 14. 26. The manner how he doth it The Spirit Glorifyes Christ in the hearts of Believers Joh. 16. 14. sheds abroad the love of God in them The witnesse of the Spirit what it is Rom. 8. 16. The Sealing of the Spirit Eph. 1. 13. The Spirit how an earnest on the part of God on the part of the Saints Difference between the earnest of the Spirit and tasting of the powers of the world to come Unction by the Spirit Is. 11. 2 3. The various teachings of the Holy Ghost How the Spirit of Adoption and of supplication THe things which in the foregoing Chapters I called Effects of the Holy Ghost in us or toward us are the § 1 subject matter of our communion with him or the things wherein we hold peculiar fellowship with him as our comforter These are now proposed to consideration 1. The first and most generall is that of Ioh. 14. 26. He shall § 2 teach you all things and bring all things to your remembrance that I have spoken to you There are two parts of this promise 1. Of Teaching 2. Of bringing to remembrance Of his Teaching I shall speak afterwards when I come to treat of his anoynting us His bringing the things to remembrance that Christ spake is the first generall promise of him as a Comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 3 he shall make you mind all these things now this also may be considered two waies 1. Meerly in respect of the things spoken themselves So our Saviour here promiseth his Apostles that the holy Ghost should bring to their minds by an immediate efficacy the things that he had spoken that by his inspiration they might be enabled to write and Preach them for the good and benefit of his Church So Peter tells us 1 Ep. 1. 21. Holy men of God spake as they were moved by the Holy Ghost that is in writing the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne up by him carried beyond themselves to speak his words and what he indited to them The Apostles forgot much of what Christ had said to them or might doe so and what they did retaine in a naturall way of Remembrance was not a sufficient foundation to them to write what they so remembred for a rule of faith to the Church For the word of Prophesy is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from any mans proper impulse it comes not from any private conception understanding or Remembrance Wherefore Christ promises that the Holy Ghost shall doe this work that they might infallibly give out what he had delivered to them Hence that expression in Luke chap. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better rendred having obtained perfect knowledge of things from above noting the rise and spring of his so understanding things as to be able infallibly to give them out in a Rule of Faith to the Church then the beginning of the things themselves spoken of which the word it selfe will not easily allow of 2. In respect of the Comfort of what he had spoken which § 4 seems to be a great part of the intendment of this promise He had been speaking to them things suited for their consolation giving them pretious promises of the supplies they should have from him in this life of the Love of the Father of the Glory he was providing for them the sense and comfort whereof is unspeakable and the joy arising from them full of Glory But saith he I know how unable you are to make use of these things for your own consolation The Spirit therefore shall recover them upon your minds in their full strength and vigour for that end for which I speake them And this is one cause why it was expedient for Believers that Christ's bodily absence should be supplied by the presence of the Spirit Whilest he was with them how little Efficacy on their hearts had any of the heavenly promises he gave them when the Spirit came how full of joy did he make all things to them That which was his peculiar work which belonged to him by vertue of his Office that he also might be glorified was reserved for him And this is his work to the end of the World To bring the promises of Christ to our minds and hearts to give us the comfort of them the joy and sweetnesse of them much beyond that which the Disciples found in them when Christ in person spake them to them their gratious influence being then restrained that as was said the dispensation of the spirit might be glorified so are the next words to this promise v. 27. My peace I leave with you peace I give unto you The comforter being sent to bring what Christ said to remembrance the consequent of it is Peace and freedome from trouble of heart what ever peace reliefe comfort joy supportment we have at any time received from any work promise or thing done by Christ it all belongs to this dispensation of the Comforter In vaine should we apply our naturall abilities to remember call to mind consider the promises of Christ Without successe would it be it is so daily but when the Comforter doth undertake the work it is done to the purpose How we have peculiar communion with him herein in faith and obedience in the consolation received in and by the promises of him brought to mind shall be afterwards declared This in generall is obtained Our Saviour Jesus Christ leaving the efficacy even of those promises which in person he gave to his Apostles in their great distresse as to their consolation unto the Holy Ghost we may see the immediate spring of all the spirituall comfort we have in this world and the fellowship which we have with the Holy Ghost therein Only here as in all the particulars following the manner § 5 of the spirits working this thing is alwaies to be borne in mind and the interest of his Power Will and Goodnesse in his working He doth this 1. Powerfully or effectually 2. Voluntarily 3. Freely 1. Powerfully and therefore doth comfort from the words and promises of Christ sometimes break in through all opposition into the saddest and darkest condition imaginable it comes and makes men sing in a dungeon rejoyce in flames glory in Tribulation it will into Prisons racks through temptations and the greatest distresses imaginable whence is
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
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
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
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
man of a very easy discerning may find them out yet their delusion so strong that not a few are deceived This is one thing that lys evident to every eye That according to his wounted course Satan with his delusions is runne into an extreame to his former actings Not long since his great designe as I manifested was to try up Ordinances without the Spirit casting all the reproach § 6 that he could upon him now to cry up a Spirit without and against Ordinances casting all reproach and contempt possible upon them Then he would have a ministry without the Spirit now a Spirit without a ministry Then the reading of the word might suffice without either preaching or praying by the Spirit now the Spirit is enough without reading or studying the word at all Thē he allowed a litterall embracing of what Christ had don in the flesh now he talkes of Christ in the Spirit only and denys him to be come in the flesh the proper character of the false Spirit we are warned of 1 Joh. 1. 3. Now because it is most certaine that the Spirit which we are to heare and embrace is the Spirit promised by Christ which is so cleare that Him the Montanists Paraclete yea and Mahomet pretended himselfe to be and those of our daies affirme also pretend the same Let us briefly try them by some of the Effects mentioned which Christ hath promised to give the Holy Ghost for The first generall Effect as was observed was this that he should bring to remembrance the things that Christ spake for our guidance and Consolation This was to be the worke of the Holy Ghost § 7 towards the Apostles who were to be the pen-men of the Scriptures this is to be his work towards Believers to the end of the world Now the things that Christ hath spoken and did are written that we might believe and believing have life through his name Ioh. 20. 30. They are written in the Scripture This then is the worke of the Spirit which Christ hath promised he shall bring to our remembrances and give us understanding of the words of Christ in the Scripture for our guidance and consolation Is this now the worke of the Spirit which is abroad in the world and perverteth many Nothing lesse His businesse is to decry the things that Christ hath spoken which are written in the Word To pretend new Revelations of his own To lead men from the written word wherein the whole worke of God and all the promises of Christ are recorded Againe the worke of the Spirit promised by Christ is to glorify him He shall Glorify me for he shall take of mine and shew it unto you John 16. 14. him who was to suffer at Jerusalem who § 8 then spake to his Disciples It was to make him Glorious Honourable and of high esteem in the hearts of Believers and that by shewing his things his Love Kindnesse Grace and purchase unto them This is the worke of the Spirit The worke of the Spirit that is gone abroad is to glorify it selfe to decry and render contemptible Christ that suffered for us under the name of a Christ without us which it slights and despiseth and that professedly It s own Glory it s own honour is all that it aymes at wholly inverting the order of the divine dispensations The fountaine of all being and lying in the Fathers love the Sonne came to glorify the Father He still says I seek not my own glory but the glory of him that sent me The Sonne having carryed on the worke of Redemption was now to be glorifyed with the Father So he prays that it might be John 17. 1. The hower is come glorify the Sonne and that with the glrry which he had before the world when his joynt councell was in the carrying on the Fathers Love Wherefore the Holy Ghost is sent and his worke is to glorify the Sonne but now as I said we have a Spirit come forth whose whole businesse is to glorify himselfe whereby we may easily know whence he is Furthermore the Holy Ghost sheds abroad the love of God in our Hearts as was declared and thence fills them with joy § 9 Peace and hope quieting and refreshing the hearts of them in whom he dwells giving them liberty and rest confidence and the boldnesse of children This Spirit whereof men now boast is a Spirit of bondage whose utmost worke is to make men quake and tremble casting them into an unsonlike frame of Spirit driving them up and down with horror and bondage and drinking up their very naturall spirits making their whole man wither away There is scarce any one thing that more evidently manifesteth the Spirit whereby some are now acted not to be the Comforter promised by Christ then this That he is a Spirit of bondage and slavery in them in whom he is and a spirit of cruelty and reproach toward others in a direct opposition to the holy Ghost in Believers and all the ends and purpurposes for which as a Spirit of Adoption and Consolation he is bestowed on them To give one instance more the Holy Ghost bestowed on § 10 Believers is a Spirit of Prayer and Supplication as was manifested The Spirit wherewith we have to doe pretends the carrying men above such low and contemptible meanes of communion with God In a word it were a very easy and facile taske to passe through all of the eminent effects of the Holy Ghost in and towards Believers and to manifest that the pretending spirit of our daies comes in a direct opposition and contradiction to every one of them Thus hath Satan passed from one extreame to another from a bitter wretched opposition to the Spirit of Christ unto a cursed pretending to the Spirit still to the same end and purpose I might give sundry other instances of the contempt or abuse of the dispensation of the Spirit Those mentioned are the extreames whereunto all other are or may be reduced and I will not farther divert from that which lys directly in my ayme CHAP. VI. Of Particular Communion with the Holy Ghost Of preparation thereunto Valution of the the Benefits we receive by him what it is he comforts us in and against Wherewith How THe way being thus made plain for us I come to shew § 1 how wo hold particular communion with the Holy Ghost as he is promised of Christ to be our Comforter and as working out our Consolation by the meanes formerly insisted on Now the first thing I shall doe herein is the proposall of that which may be some preparation to the duty under consideration and this by leading the soules of Believers to a due valuation of this work of his towards us whence he is called our comforter To raise up our hearts to this frame and fit us for the duty § 2 intended let us consider these three things 1. First What it is he comforts us against 2. Secondly Wherewith he Comforts us 3.
Thirdly The principle of all his actings and operations in us for our consolation 1. There are three things in the whole course of our pilgrimage that the consolations of the Holy Ghost are usefull and necessary in 1. First In our Afflictions Affliction is part of the provision that God hath made in his house for his Children Heb. 12. 5 6. The great variety of its causes meanes uses and effects is generally known There is a measure of them appointed for every one To be wholly without them is a temptation and so in some measure an Affliction That which I am to speake unto is that in all our afflictions we need the consolations of the Holy Ghost It is the nature of man to relieve himselfe when he is entangled by all waies and meanes According as mens naturall spirits are so do they mannage themselves under pressures The spirit of a man will beare his infirmity at least it will struggle with it There are two great evills one of which does generally seise § 4 on men under their Afflictions and keep them from a due management of them The Apostle mentioneth them both Heb. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despise not the chastisement of the Lord neither faint when thou art reproved One of these extreames doe men usually fall into either they despise the Lords correction or sink under it First Men despise it They account that which befalls them to be a light or common thing They take no notice of God in it They can shift with it well enough they look on instruments second causes provide for their own defence and vindication with little regard to God or his hand in their affliction And the ground of this is because they take in succours in their trouble that God will not mix his grace withall They fix on other remedies then what he hath appointed and utterly loose all the benefits and advantage of their affliction And so shall every man doe that relieves himselfe from any thing but the consolations of the Holy Ghost 2. Secondly Men Faint and sink under their trialls and afflictions Which the Apostle farther reproves vers 12. The first despise the assistance of the Holy Ghost through pride of heart the latter refuse it through dejectednesse of spirit and sink under the weight of their troubles And who almost is there that offends not on one of these hands Had we not learned to count light of the chastisements of the Lord and to take little notice of his dealings with us we should find the season of our Afflictions to comprize no small portion of our Pilgrimage Now there is no due management of our soules under any affliction so that God may have the glory of it and our selves § 5 any spirituall benefit or emprovement thereby but by the consolations of the H. Ghost All that our Saviour promiseth his Disciples when he tells them of the great trialls and tribulations they were to undergoe is I will send you the spirit the comfortour He shall give you peace in me when in the world you shall have trouble He shall guide and direct and keep you in all your trialls And so the Apostle tells us it came to passe 2 Cor. 1. 4 5 6. Yea and this under the greatest afflictions will carry the soule to the highest joy peace rest and contentment So the same Apostle Rom. 5. 3. We glory in tribulations It is a great expression He had said before that we glorted in the hope of the glory of God vers 2. Yea but what if manifold afflictions and tribulations befall us why even in them also we glory saith he We glory in our tribulations But whence is it that our spirits are so borne up to a due management of afflictions as to glory in them in the Lord He tells us vers 5. It is from the shedding abroad of the Love of God in our hearts by the Holy Ghost And thence are Believers said to receive the word in much affliction with joy of the Holy Ghost 1 Thes. 1 6. And to take joyfully the spoyling of their goods This is that I aime at There is no management nor improvement of any Affliction but meerely and solely by the Consolations of the Holy Ghost Is it then of any esteeme or value unto you that you loose not all your trialls temptations and afflictions learne to value that whereby alone they are rendred usefull 2. Sinne is the second burthen of our lives and much the greatest § 6 Unto this is this Consolation peculiarly suited So Heb. 6. 17 18. an Allusion is taken from the man stayer under the Low who having killed a man at unawares and brought the guilt of his blood upon him selfe fled with speed for his deliverance to the Citty of refuge our great and only refuge from the guilt of sinne is the Lord Jesus Christ in our flying to him doth the spirit administer consolation to us A sense of sin fills the heart with troubles and disquietnesse it is the Holy Ghost which gives us peace in Christ. That gives an apprehension of wrath the Holy Ghost sheds abroad the Love of God in our hearts From thence doth Satan and the Low accuse us as objects of Gods hatred the spirit beares witnesse with our spirits that we are the Children of God There is not any one engine or instrument that sin useth or sets up against our peace but one effect or other of the Holy Ghost towards us is suited and fitted to the casting of it downe In the whole course of our obediénce are his consolations necessary also That we may goe through with it cheerfully willingly § 7 patiently to the end This will afterwards be more fully discovered as to particulars when I come to give directions for our communion with this blessed comforter In a word in all the concernments of this life and in our whole expectation of another we stand in need of the consolations of the Holy Ghost Without them we shall either despise afflictions or faint under § 8 them and God be neglected as to his intendments in them Without them sin will either harden us to a contempt of it or cast us downe to a neglect of the remedies gratiously provided against it Without them duties will either puffe us up with pride or leave us without that sweetnesse which is in new obedience Without them prosperity will make us carnall sensuall and to take up our contentment in these things and utterly weaken us for the trialls of adversity Without them the comforts of our Relations will separate us from God and the losse of them make our hearts as Nabals Without them the calamity of the Church will overwhelme us and the prosperity of the Church will not concerne us Without them we shall have wisdome for no worke Peace in no condition strength for no duty successe in no triall joy in no state no comfort in life no light in death Now our Afflictions our sins and
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
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