love made perfect that we may have boldness in the day of judgment that is as I take the meaning of the Apostle to be in the day of mans judgment when we are called before mens tribunal seats for the profession of Christ and required to give an account of our faith in Christ then we that are true believers will do it boldly we are not ashamed to own him for our Lord and Master Why Because we love him and this is the top of our love to make us stick fast unto him in times of tryal Or this is the perfection of our love the putting it to its proper use it was one of the ends for which this grace was planted within us that it might cause us to abide with Christ and not to shrink away from him when we are brought before mens judgment seats * The latter clause of the 17. v. Because as he is so are we in this world is rendred in the Syriack in the time past Because as he was so are we in this world As if the meaning were this Why should not we be bold to stand to the cause of Christ If we suffer for him it is but what he did for our sakes We are thereby rendred conformable unto him He was a man of sorrows and acquainted with grief and shall we not willingly partake of his sufferings Vide Marian. in loc I am the rather confirmed in this interpretation from the following words v. 18. There is no fear in love but perfect love casteth out fear as if he had said if persons love Christ sincerely which is Evangelical perfection if they love him really and in good earnest they will not be terrified with the threatnings of men but they will acknowledge him for their Master in the midst of an adulterous and sinful generation and though they should be dealt with for it even as they dealt with Christ Why Because they dearly love him and that love keepeth under their carnal fear and causeth them to go on with courage amidst all oppositions * The Gnosticks whom as some think the Apostle here confutes held that Christians in danger might to save their lives deny Christ outwardly Provided that they owned him in their-their-hearts To confute which devillish opinion St. John asserts the necessity of confessing Jesus v. 15. answerable to Matth. 10.32 33. And here he sheweth that denying Christ for fear of death was utterly inconsistent with love to him For many waters cannot quench love neither can the flonds drown it Cant. 8.7 And therefore when Peter had denyed his Master once and again for fear of danger what is the question that our Saviour puts to him after his Resurrection See Joh. 21.15 16 17. Simon Son of Jonas lovest thou me more than these Simon Son of Jonas lovest thou me He said to him the third time Simon Son of Jonas lovest thou me as if Christ had said haste thou not cause to question the integrity of thy love towards me Should not thy love have kept thee from disowning thy Lord even in the High-Priests-Hall though in times of danger Is there not reason for thee to search into the reality of thy love where was it at that time when thy carnal fear did so prevail 3. That love of Christ which will be evidential of our ingrafture into him must be a superlative love When we give the Lord Jesus the top of our affections and the uppermost seat in our hearts and place nothing above him or in competition with him When persons plead that they love Christ and it is pity he should live will some carnal people say that doth not love the Lord Jesus but they love the world better they love the Son of God but they have more love for their lusts and the pleasures of sin this is indeed to reject and despise him For Mat. 10.37 He that loveth father or mother more than me is not worthy of me and he that loveth son or danghter more than me is not worthy of me Luk. 14.26 If any man come to me and haâ—e not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple If he doth not hate them that is if he have not a lesser affection for them than for me which in comparison with a greater love is a kind of hatted if he be not ready to cast them away even with detestation and to trample them under his feet when they come in competition with Christ as we are wont to do that which we hate and abhor he cannot be my disciple saith our Saviour For a Believers love to Christ must be a superlative love so as to account all things but loss and dung for Christ's sake and to part with all things to win Christ And to this purpose you must be much in studying the worth of Christ and be careful to get an insight into his excellency For as in secular negotiations men will never part with a great price for a commodity except they know the worth of that commodity so in spiritual affairs you will never be willing to sustain any great loss for Christ unless you know the excellency of him As your apprehensions of Christ's worth are such will be your readiness to venture and lose for Christ's sake Unless the Merchant had been acquainted with the preciousness of the pearl he would never have sold all that he had to buy it Mat. 13.45 46. 4. It must be a love of complacency and satisfaction when there is an holy acquiescence of the soul in Christ and a sweet contentment that ariseth from the enjoyment of Christ When it is the joy and rejoycing of a mans heart to be conversing with him * Amor est delectatio cordis alicujus ad aliquid propter desiderium in appetendo gaudium perfruendo Per desiderium cürrens requiescens per gaudium Else when persons say they love Christ but perhaps think not a serious thought of him from one end of the day to the other seldom or never have him in their meditations care little for any spiritual intercourse with him that is but a pretended love If a man love the Lord Jesus indeed he will long after converse with him it will be as marrow and fatness to his soul to be in his society Psal 63.1 2 3 8. O God thou art my God early wil I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry and thirsty Land where no water is c. And v. 8. My soul followeth hard after thee It is love to Christ which maketh Believers so prize the Ordinances wherein they are wont to meet with him that is the reason why they take it so heavily to be deprived of those priviledges and that they can hardly bear the withdrawment of his presence but their spirits are ready to sink within them See what effect it had upon the Spouse Cant. 5.6
touching the way to Christ and I go to that Minister to direct me in following after him I leave no stone unturned no means unassayed And if I get but a glimpse of his favour I think all my endeavours well bestowed O how welcome is he to my soul With what unspeakable rejoycing doth it fill me So that I can boast of Christ all the day long How careful am I to preserve my fellowship with him that no clouds for the future may interpose betwixt me and the beams of that Sun of righteousness I might dwell upon the passages of this nature in that book I will but point you to them See the Churches as earnest pantings after Christ as the Hart panteth after the water-brooks cap. 8.1 2 3 4. And her description of him and holy exultation upon the account of her interest in such a Lord and Husband cap. 5.9 10 11 15 Wherein the close of all is observable v. 16. His mouth is most sweet yea he is altogether lovely This is my beloved and this is my friend O ye Daughters of Jerusalem q. d. He is the object matter of my whole affections there is none in heaven but Christ nor any thing upon the earth to be loved and desired in comparison with him He is most worthy to be beloved who cannot but admire such a gracious Redeemer Do not wonder that my heart is so set upon him for he is altogether lovely If you knew but Christ as well as I it would inflame your hearts in desires after him it would even ravish your Spirits in the contemplation of his beauty Never is it possible for any to be so blessed as those who have him for their friend So upon the other hand for the affection of Christ to believers he hath them graven upon the palms of his hands upon the very Tables of his heart Cant. 2.14 O my dove that art in the clefts of the rocks in the secret places of the stairs let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely q. d. Thou that art despised amongst men but highly regarded in my sight preserved by my power and righteousness which is stable as the rock that can never be removed I have provided secure fortifications to preserve thee when thou art hunted and persecuted on every hand Come now and let us converse together for therein I take pleasure Mark it nothing is so welcome to Jesus Christ as the voice and countenance of his Saints If they do but chatter as a Crane or Swallow * Isa 38.14 it is as lovely Songs unto him If they send but a sigh or a groan up to heaven it is a refreshment to his Spirit * Jer. 31.18 20. If they offer but a mite it is a sweet oblation before him because of the love which he beareth unto them Whereas the incense of the wicked is but as dung in his sight and the best of their sacrifices but as the cutting off a dogs neck or the offering of swines bloud that is odious and abominable such as his soul hateth See another place to this purpose Cap. 4.9 and so forward Thou hast ravished my heart my Sister my Spouse Thou hast ravished my heart with one of thine eyes with one chain of thy neck How fair is thy love my Sister my Spouse How much better is thy love than wine and the smell of thine ointments than all spices Thy lips O my Spouse drop as the honey-comb honey and milk are under thy tongue and the smell of thy garments is like the smell of Lebanon But I must forbear only remember what was hinted in the proposition that this intimate love between believers and Christ may be well improved as an evidence of their ingrafture into Christ This moral union may be produced as a proof of the mystical union For he that dwelleth in love dwelleth in God and God in him 1 John 4.16 And that it may be of use to this end our love to Christ whereby we are knit to him morally must have these four properties It must be 1. A sincere love 2. A serviceable active love 3. A superlative love 4. A love of complacency and satisfaction 1. It must be a sincere and single hearted affection without dissimulation and hypocrisie when the heart of a Christian goeth out after Christ himself and for himself when our love to him is kindled by the contemplation of his own innate worth and excellencies and the spiritual blessings which he hath purchased There may be a kinde of love to Christ for the leaves sake a following after him for some outward advantage When Religion is countenanced to be amongst the servants of Christ is a matter of honour and repute in the eyes of men it may help to advance a mans secular interest and many come after him moved by such considerations But now the heart of a believer is fixed upon Christ for himself though nothing but frowns from men should follow their cleaving unto him although it were likely to bring disgrace and reproach along with it and to expose them to sorrows and sufferings upon every side yet their souls are resolved to have Christ * Id propter se expeti dicitur quod quamvis habeat extra se commoda sepositie quoque ill is ac remot is placet Sen de Benefic with all the incumbrances that attend the possession of him Hereunto the promise is made Eph. 6.24 Grace be with all them that love our Lord Jesus Christ in sincerity i.e. in simplicity and incorruptness having a single aim at the enjoyment of himself 2. It must be a serviceable and active love such as sets a man a doing to advance the glory of Christ by a chearful obedience to his Commandments that maketh him study and contrive how to please the Lord Jesus Such a love as restraineth from the evil of sin whereby Christ is grieved and dishonored Such as constraineth unto holiness and causeth a man to take delight and pleasure in doing the will of Christ from the heart The passion of love Sirs is an active passion that will set the whole man a work to please the party beloved it will make him indefinite to all intents and purposes to all sorts of services and nothing will seem burdensome upon that account John 14.21 He that hath my Commandments and keepeth them saith our Saviour he it is that loveth me 1 John 5.3 For this is the love of God that we keep his Commandments and his Commandments are not grievous The grace of love hath a facilitating vertue it maketh difficult things easie and sweetens the whole course of obedience When a man hath a dear affection for Christ he will do any thing and suffer any thing for his sake he will not be afraid to own him in the face of the world though it may cost him all that is dear to him besides 1 John 4.17 18. Herein is
Serviceable p. 154 3. Superlative p. 156 4. A love of complacency p. 157 Prop. 8. The Mystical Union of Believers with Christ and all the blessings which are the consequents thereof do originally flow from the merit of the death of Christ which in pursuance of the eternal covenant with the Father he suffered in their stead and whereby he gave satisfaction to divine Justice p. 159 This last proposition explicated under five heads p. 161 CHAP. VII The properties of a Believers Union with Christ 1. It is an immediate Union p. 168 2. It is a spiritual Vnion p. 169 3. It is an inseparable Vnion p. 170 The inseparableness of this Union built on six foundations 1. The Enchangeableness of the purpose of God p. 172 2. The nature of the covenant of Grace p. 173 3. The charge given to the Lord Jesus Christ and his faithfulness p. 175 4. The Advocateship and intercession of Christ p. 177 5. The mighty power by which Believers are preserved p. 178 6. The durable nature of the new creature p. 179 Those things which are most likely to make a separation betwixt Christ and a Believer shall not be able to effect it Not 1. The remainders of sin p. 181 2. The violent assaults of the devil p. 183 3. The allurements of the world p. 185 4. False Teachers the devils instruments p. 187 5. Troubles and persecutions for the sake of Christ p. 188 6. Death which is the great separating providence p. 190 The doctrine of the inseparableness of the Saints Union with Christ vindicated in two Rules Rule 1. This doctrine is so far from being an enemy to holiness that if rightly improved it will be a notable incentive and provocative thereto p. 192. This evidenced by four considerations p. 194 Rule 2. The many counsels and warnings which Christ hath given to his people to take heed that they lose not their hold of him are no proof at all that this Union may be dissolved p. 198 CHAP. VIII The spiritual blessings enumerated which flow from the grace of Union with Christ and have dependance thereon p. 200 1. The grace of justification in the sight of God p. 202 This particular opened under six Heads p. 203 2. Adoption or inrollment amongst the children of God 214 3. Participation of actual grace or the supplies of the Spirit p. 215 This a point well to be considered for three Reasons p. 218 This doctrine explained in three things p. 220 Seven sorts of actual grace instanced in p. 222 4. The fourth blessing arising from union with Christ is the gracious acceptation of all our duties p. 226 5. A title to the promises of the Gospel p. 228 6. Union with the Father and intimate acquaintance with him p. 229 7. Peace and joy in the holy Ghost p. 230 8. Deliverance from the sting and consequently the fear of death p. 232 9. A glorious Resurrection of the body p. 235 10. Boldness at the bar of Judgment p. 236 11. Actual admission into the kingdom of Heaven p. 237 CHAP. IX The special Scripture similitudes whereby the mystery of union with Christ is illustrated p. 238 1. The first similitude taken from the natural union betwixt the head and members of the body p. 239 1. Christ the head of Believers in a fivefold respect p. 240 2. The way of union with Christ is by being quickned through his Spirit p. 243 3. Believers must be in subjection to Christ and follow his conduct p. 244 4. This similitude holds forth also that unity love and concord which Christians should maintain amongst themselves p. id 5. As Christ is the head of the Church so he is constituted head of all things for the good of his Church p. 245 2. The second similitude drawn from the corporal union betwixt the Vine and the branches graffed into the Vine p. 246 This similitude holds forth four things 1. A Christians whole dependance is upon the Lord Jesus p. 247 2. The union of Believers with Christ is a closely compacted union p. 248 3. In order to union with Christ we must be taken off from all other dependances id 4. A Christians glory lieth in practical holiness or being fruitful p. 249 3. The third similitude taken from the nuptial union betwixt the Husband and Wife p. 250 1. This union is with the consent and according to the pleasure of the Father p. 251 2. Christ doth woo and intreat sinners to come unto him p. 252 3. Our faith in Christ is the consent of our hearts to take him p. 253 4. This consent must be a Marriage-consent In three respects p. 254 5. A Christians obedience must be service mingled with love p. 258 6. There is a mutual complacency and satisfaction between Christ and his people p. 259 4. The last similitude taken from the artificial union betwixt the Foundation and Building erected thereon 1. A twofold Foundation 1. Doctrinal 260 2. Personal 261 2. Believers must be conformable to Christ On a fivefold account p. 262 3. Our faith in Christ is a resting on him p. 265 CHAP. X. Inferences collected from the doctrine of Union 1. Inf. True believers are the most excellent persons p. 268 This Inference amplified in five respects p. 270 2. Inf. God hath a special regard to Believers and their concernments p. 276 The peculiarity of the providence of God towards them in four things p. 278 3. Inf. Christless sinners are in a state of death p. 281 In respect of 1. Abomination in the sight of God p. 283 2. Putrefaction and rottenness p. 284 3. Impotency and inability to what is spiritually good p. 286 4. Damnation and liableness to eternal death p. 288 This point pressed by two considerations p. 290 5. The abundant evils incident to that estate p. 294 Exemplified in five things p. 295 Obj. To what purpose are the unregenerate commanded to turn themselves and to walk in wayes of holiness if spiritually dead p. 299 Sol. In five things p. 300 CHAP. XI Use of Trial whether we are united to Christ p. 306 Self-examination necessary to attain the knowledge of our Union p. 307 1. Else we cannot pertinently apply the word of God to our selves p. 308 2. 'T is the means which God hath appointed to that end p. 310 3. Hereby we may find out the deceits and falshoods under which our spirits are apt to hide themselves p. 311 Wherein the work of self-examination consists In six Conclusions Concl. 1. Self-examination is a compounded duty made up of a threefold spiritual and reflexive action p. 314 1. Inspection or Retrospection into our selves p. 315 2. Probation or Trial of our selves p. 316 3. Conclusive determination or passing sentence upon our selves p. 318 Concl. 2. The special faculty by which the work of of self examination is performed is the practical judgment or conscience p. 319 Concl. 3. This work cannot be done effectually and successfully without the concurrent influence and witness of the spirit
quodam modo conceditur non electis Ames When he doth take salvation in the offers of it and lay it before the conscience and doth press an acceptance of it upon the heart and doth strive with men and women in order to a closure with it upon Gospel-terms This is sometimes called a knocking at the door of the soul Rev. 3.20 Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and sup with him and he with me By the door understand the heart of a sinner whereby entrance is made into the whole person and possession took as a man entreth into an house by the door the heart which is naturally shut against Christ nay barred and bolted against him by vain thoughts and vile affections and carnal reasonings by pride and prejudice and love of sin and the world Now to this door Christ cometh by the Spirit who acteth in his name and knocketh at the door that is he doth argue and reason the case with mens souls by his internal motions that they would accept of salvation as it is offered He doth expostulate with them why they will be so foolish as to spend their time and strength in seeking after that which is not bread and cannot satisfie And in order to move them to turn to God he doth set salvation before them and assureth them of the enjoyment of it if they will submit to the government of Jesus Christ If any man open the door I will come in unto him c. This I call an internal-conditional application because it is an inward work of the Spirit treating with the heart of a sinner And pray mind it Sirs as it is a common thing so it is a very dangerous thing to stand out against this application of eternal life When the holy Ghost hath been dealing with a mans heart convincing him of the necessity of closing with Christ and he doth break through such convictions God doth many times withdraw the very strivings of his spirit from such a sinner and never dealeth with him further in order to his conversion Prov. 1.23 Turn you at my reproof behold I will pour out my spirit unto you I will make known my words unto you It is the speech of Christ the eternal Wisdom of God inviting sinners to repentance q.d. I do not only call upon you by my Word but I will send the holy Ghost to treat with you He shall speak over to your consciences what the Minister preacheth in your ears And what is the issue of rejecting this work of the holy Ghost See v. 24. and onward Because I have called and ye refused I have stretched out my hand and no man regarded But ye have set at nought all my counsels and would none of my reproof I also well laugh at your calamity and mock when your fear cometh When your fear cometh as desolation and your destruction cometh as a whirlwind That is when judgments which you were afraid of shall actually seize upon you and make you desolate when the wrath of God shall fall down upon you suddenly in a dreadful and terrible manner When distress and anguish cometh upon you Then shall they call upon me but I will not answer they shall seek me early but they shall not find me How is this to be understood seeing God is alwayes found of such as seek him in sincerity Why the meaning seemeth to be this God will withdraw his spirit and deal with their hearts no further and then they will grow hard and impenitent and though they cry in their afflictions yet it will only be the cry of hypocrities such as the Lord will have no manner of regard unto O my brethren let this dreadful Scripture and these awakening expressions sink deep into your ears that you may not dare to resist the holy Ghost or to send him grieved away from you 3. There is an effectual saving application of the benefits of redemption when they are so applyed to us as to be made ours so that we may say this promise is a part of my heritage and the other mercy is that which I have an interest in And this is effected upon our union with Christ When the holy Ghost doth not only shew us his excellency and propound unto us salvation through his righteousness but doth also mightily prevail upon us to come unto Christ and we get into him then we have a right to all that he hath to bestow upon the sons and daughters of men First we must have the Son and so a right to the inheritance by the Son 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption Mark it Then he is made so to us when we are in him It is one thing for Christ to be made wisdom and righteousness c. i.e. to be set apart as the store-house of all these spiritual good things and it is another thing for him to be made so to us By vertue of God's commission and the qualifications poured out upon the Lord Jesus and that active and passive obedience undertaken and performed by him he is made wisdom and righteousness and fanctification and redemption he is delegated to be God's high-steward or Treasurer for the giving out of these mercies he is become the source and fountain of all saving grace But when we are in him he is made wisdom to us and righteousness to us and sanctification to us and redemption to us so that we are actually made partakers of them These four things seem to comprehend the whole of the provisions made to conduct a sinner to glory 1. Wisdom for the revelation of the mind of God to us 2. Righteousness for our acceptation with the Lord. 3. Sanctification for inabling us to walk as a peculiar people and for carrying on the work of holiness to perfection 4. Redemption for our full deliverance from misery and compleating our happiness And all these are made over to us by vertue of our union with him our mystical oneness with Christ So much for opening the several branches of the Description and for the second general Head concerning the nature of this Union wherein it doth consist CHAP. V. The manner how Christ and a Believer are united cleared up in eight gradual Propositions Six of them insisted on 3. COme we now to the third principal Head propounded to be handled touching the manner of this Union how it is brought about The question is Qu. How is this Vnion wrought and accomplished After what manner is this conjunction made up whereby Christ and his people become one Ans I shall return answer to this question by laying down and enlarging upon eight distinct and gradual Propositions To which I must intreat your heedful and diligent attendance 1. Propos 1. The first Proposition is this That all the children of men
humanam divinam prout nititur testimonio vel humano vel divino Ames de fid divin verit If it be built upon Education or Custom the Opinions of Learned men or the Traditions of our Fathers and of the Church and the like humane evidence then it cannot amount no higher than to an humane faith And it is to befeared that the faith of the generality of people called Christians is of this sort onely They believe the Christian Religion to be the true Religion and the Bible to contain the word of God Why Because all their forefathers were of that Religion and they were bred and brought up in that way such Ministers have told them so and they see many wise men are of that minde They have the same grounds for their belief as Mahometans and other Idolaters have for theirs And as one well observeth these are Christians rather by chance than by choice If their lot had fallen amongst Heathens and worshippers of stocks and stones for the same reasons they would have been of their Religion they would have opposed the Gospel upon the very same grounds that now they embrace it Divine truths may be believed by a meer humane faith if the testimony be humane upon which they are believed * It being an impossibility that the assent to the matters of faith should rise higher or stand firmer than the assent to the testimony upon which those things are believed My assent to the object believed is according to my assent to the medium on which I believe it Stillingf Rational account p. 112. A divine faith must be built upon a divinetestimony when a man doth believe the word of God from those divine Marks and Characters which are stamped upon it from that mighty and supernatural efficacy which it hath whereby God doth bear witness unto his word Thus the Apostle observeth touching the Thessalonians that they received divine truths upon divine testimony they received it as the â—ord of God for it came to them not in word onely but in power and in the holy Ghost and in much assurance 1 Thes 1.5 i. e. It had such a powerful influence upon their hearts and consciences that thereby they were assured it was of God 2. There is a Temporary faith which goeth a step further than the former When the judgement is not onely convinced of the divine original and authority of the Scriptures but those convictions work in some measure upon the affections that they are taken with the goodness and excellency of them When the heart is carryed out in a kinde of love and liking to the Person revealing and the Doctrines revealed and there are some degrees of inclination towards a closure with those Doctrines onely they are raised in them but for a fit whist they are in a good mood as we say and it endureth but for a time it cannot abide the trial when any great difficulties attend their obedience unto the word then they cast it off And for this reason it is called a temporary faith Such a faith you meet with in some of the followers of Christ whom yet he durst not trust for he knew they were but hypocrites though now they followed him yet shortly they would set against him when the Scene was altered they would betray him and of false friends become his professed enemies John 2.23 24. Many believed in his name when they saw the Miracles which he did Jesus did not commit himself unto them because he knew all men Such was the faith of those others mentioned as his Disciples John 6.66 From that time many of his Disciples went back and walked no more with him And therefore it is observable what our Saviour spake to the Jews that believed on him John 8.31 If ye continue in my word then are ye â—â—y Disciples indeed Then are ye my Disciples that is then it will be evident that you are then you will give undeniable proof * â—es tum demum dicuntâ—â— fieri cum inci piunt patefieri that your faith is of the right kind else you may gracious habits the Lord Jesus taketh hold on their souls and by putting forth this habit into act and exercise they receive and take hold of the Lord Jesus Col. 2.6 As ye have therefore received Christ Jesus the Lord so walk in him i. e. as you have believed on him and imbraced or received him by believing That is the first thing I would commend unto you viz. this Scripture distinction of the sorts of faith 2. This justifying faith hath the Lord Jesut Christ himself for the special immediate object with whom it closeth and upon whom it is exercised It is Christ himself who is primarily tendered in the offers of the Gospel and therefore true faith of this fort goeth forth unto him The special consideration under which a Believer goeth forth to Christ in the actings of faith for justification it is as dying and satisfying the justice of God and therefore usually called faith in his blood and the great incouragement whereupon a Believer is emboldened to act his faith is the tender of the Gospel and the promises thereof but it is Christ himself which is the special immediate object upon which faith as justifying is acted and with whom it closeth The sinner being incouraged by the promise doth embrace Christ in the promise Hence it is commonly stiled faith in Christ and a believing on the Lord Jesus Christ Acts 20.21 I have kept back nothing that was profitable unto you c. testifying both to the Jews and also the Greeks repentance towards God and faith towards our Lord Jesus Christ. Mark it as repentance hath God for its ultimate object it is a turning from sin and returning unto God even unto him so faith hath Christ for its special object The great fundamental act of faith whereupon finners are justified is conversant about Christ Act. 26.18 That they may receive forgiveness of sins and an inheritance amongst them that are sanctified by faith that is in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith that is acted upon me upon Jesus for they are his words It is by faith exerted and acted upon him that forgiveness of sins is conveyed Unto that it seemeth to relate and the other words to come in as a parenthesis as if it had been that they may receive forgiveness of sins by faith that is in me and also an inheritance amongst them that are sanctified It hath sometimes appeared as strange to me to meet with descriptions of the nature of justifying faith without so much as the mention of Jesus Christ the object upon whom it is acted See the process of the workings of the heart of S. Paul in believing and how he taught in the Churches of Christ First he was deadned as to expectation of life from the Law the first Covenant and then he addresseth himself for justification unto Christ by believing on him who is the only Mediator of
faith or faith as it is a spiritual act and work not the works of faith that justifie a sinner in the sight of God yet that faith which giveth him a title to the righteousness of the Mediator by whom alone he can be justified must be an operative and working faith such as purgeth the conscience from dead works and bringeth the soul into subjection unto Christ's Laws and Government To this purpose the words of the Apostle James are observable Cap. 2.14 What doth it profit my brethren if a man say he hath faith and have not works can faith save him It is not said though he have faith and have not works for where there is faith in the heart there will be new obedience in the life but if he say that he hath it if he be a pretender to it can such a dead lifeless pretended faith save him Christ is held forth in the Gospel not only as a Redeemer but as a Lord and a Law-giver and these are inseparably connected and knit together He that presumeth to divide between what God hath joyned together that will accept of Jesus as a Saviour but not as a Soveraign doth not indeed receive the Christ of God but an idol stamed by his own heart Whom he doth save he will rule and govern Heb. 5.9 He became the Anthor of eternal salvation unto all them that obeyed him I shall not need to trouble you with controversal points as whether faith quà justifying under that very notion or consideration doth receive Christ as a Lord This is acknowledged on both hands that the faith which justifieth doth receive Christ in al his offices as a Prophet to instruct and guide us in the ways of God as a King to exercise rule and dominion over us and as a Priest to reconciâ—e and make intercession for us If we come to Christ for salvation we must take his yoke upon us Mat. 11.28 29. For a dividing faith is a false hypocritical faith to whom Christ giveth remission of sins he giveth repentance also He saveth us by the washing of Regeneration and the renewing of the Holy Ghost So that if we receive him as a Saviour we must have him as a Sanctifier for he saveth by sanctifying and conducteth sinners to eternal peace by guiding their feet in the ways of peace Thus I have ended together the mystical union betwixt believers and the Lord Jesus which I mainly drove at and intend when I shall speak of it afterwards as the foundation of our communion with Christ and receivings from him as also the sixth Proposition laid down to open the manner of the Conjunction between Christ and his people and their oneness thereupon There are two Propositions more yet behinde which I come now to insist upon that I may finish my answer to the third General Head 7. Propos 7. From this mystical union of a Believer with Christ or being ingraffed into Christ there doth flow another sort of union between them whereof love is the bond which may be well improved as an evidence of the former and it is usually called a moral union Such an oneness as there is between the dearest friends whose hearts are linked together in the bond of amity and mutual affection We say sometimes of intimate friends they are so nearly conjoyned as if they were but one as if the same soul did animate both in their bodies * Amor non est desiderium aut appetitus ut ab omnibus bactenus traditum Nam cum potimur amatâ re non manet appetitus Est igitur affectus quo cum re amatá aut animur aut unionem perpetuamus Scalig. Exerc. 301. Anima est ubi amat potiùs quam ubi animat Deut. 13.6 Thy friend which is as thine own soul So are the Lord Jesus and his peculiar people knit together He hath a very dear and inflamed affection to them He loves them that love him Prov. 8.17 His delights are with the sons of men Prov. 8.31 And on the other hand he is in their hearts so as to live and die together It is the greatest pleasure believers have in the world to be contemplating the excellencies of Christ and conversing with him it is that which doth yield them the most solid content and satisfaction and they are still hungry and thirsting after the further enjoyment of him as if they could never have enough of fellowship and society with him John 21.17 Peter was grieved because he said to him the third time lovest thou me And he said unto him Lord thou knowest all things thou knowest that I love thee He could hardly bear it to have his love to Christ called in question This union is notably set forth in the Song of Solomon You have many passages for it I will transcribe a few of them See the workings of their hearts towards Christ Cap. 2.3 4 5.6 7. As the apple-tree amongst the trees of the Wood so is my belâ—ved amongst the sons I sate under his shadow with great delight and his fruit was sweet to my taste He brought me to the banquetting house and his banner over me was love Stay me with flagons comfort me with apples for I am sick of love His left hand is under my head and his right hand doth embrace me I charge you O ye Daughters of Jerusalem by the Roes and by the Hinds of the field that ye stir not up nor awake my love till he please as if the Church had said O take heed of displeasing the Lord Jesus there is nothing will cut me so deeply to the heart as if you despise him and sin against him He is the life of my life and the strength of my soul it is acquaintance with him that putteth sweetness into all my accommodations they would be comfortless comforts were it not for Christ I am never better then when I am in communion with him Again cap. 3.1 2 3 4. By night on my bed I sought him when my soul loveth I sought him but I found him not I will rise now and go about the City in the streets and in the broad wayes I will seek him whom my soul loveth I sought him but I found him not The watchmen that go about the City found me to whom I said saw ye him whom my soul loveth It was but a little that I passed from them but I found him whom my soul loveth I held him and would not let him go till I had brought him into my Mothers house and into the Chamber of her that conceived me as if the soul of a believer should say how much doth my Spirit long after Christ My thoughts are not onely upon him by day but my meditation is concerning him in the night season And if he doth hide his face I have no rest in my Spirit I make use of all means to recover the light of his countenance I pray and seek and cry and watch I converse with this Christian
I opened to my beloved but he had withdrawn himself and was gone my soul failed when he spake that is when he gave forth his parting words The Spouse at first was not ready to open to Christ and to give him entertainment v. 3. Why then farewel saith Jesus I will wait no longer seeing you so little regard me I will be gone immediately O then the soul raileth this striketh the spirit dead and there is no quietness to be had till Christ be found again and intreated to return It is love to Christ that maketh it so pleasant a thing to a Believer to recount his perfections and to reckon up the glorious things that he hath done See what delight the Spouse taketh in the enumeration of them Cant. 5.10 11 12 13 14 15. So much for the seventh Proposition 8. Propos 8. The eighth and last Proposition is this The mystical union of Believers with Christ and all the priviledges and blessings which are the consequents thereof do originally flow from the merit of the death of the Lord Jesus which in pursuance of the eternal Covenant between the Father and himself he suffered in their stead and whereby he gave satisfaction to the justice of God in their behalf To this end he undertook to be a Mediator and to die an accursed death in their room and in the fulness of time he actually performed it that they in whose stead he stood might be gathered unto him and by the Spirit and faith might be made one with him Upon the account of this his standing in their stead and transacting matters with the Father for their good and benefit some speak of an eternal Vnion betwixt them Say they In the eternal counsel of God for reconciling sinners unto himself Christ ingaged to suffer as representing their persons and so they are considered as one This we may call a judicial Union as some or a transcendental Vnion But I will not stand upon an enquiry into the fitness of these expressions This I take to be clear from the Scriptures of truth That the mystical Union of Believers with Christ wrought by the Spirit and faith which is the matter we are treating of and until which they are dead in sins and trespasses and under the wrath of God as well as others is a fruit of Christ's undertaking to die for them and actual performance of that undertaking * Haec transactio inter Deum Christum fuit praevia quaedam applicatio redemptionis liberationis nostrae ad sponsorem nostrum ad nos in ipso Quae ad secundariam istam in nobis peragendam rationem habet cfficacis cajusdam exemplaris ita ut illa fit hujus repraesentatio haec illius virtute producatur Ames med That which I drive at is this That the Lord Jesus did not enter himself into an obligation to undergo the cursed death of the Cross and in due time actually undergo it only that the elect of God might be saved if they should get into him but that they might be brought unto Christ and ingraffed into him and so made partakers of salvation You shall find that their gathering unto Christ and being implanted into him is mentioned as an effect of his undertaking and suffering for them This is notably set forth in that Anti-Socinian Chapter as I may call it which hath broken the teeth of such as have been nibling at it and out of which it is impossible for them with all their subtle devices to extricate themselves I mean Isa 53. v. 10 11 12. Yet it pleased the Lord to bruise him he hath put him to grief when thou shalt make his soul an offering for sin he shall see his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hand He shall see of the travel of his soul and be satisfied by his knowledge shall my righteous servant justifie many for he shall bear their iniquities Therefore will I divide him a portion with the great and he shall divide the spoil with the strong because he hath poured out his soul unto death and he was numbred with the transgressors and he bare the sins of many and made intercession for transgressors Mark but how abundantly this point is confirmed Therefore shall Christ have a people gathered unto him and a seed to serve him because he made his soul an offering for their sins Upon that very account many shall be united to him so as to be justified by him because he bare their iniquities Therefore he shall divide the spoil with the strong because he poured out his soul unto death How doth Christ divide the spoil with the strong Why when in the day of conversion he knittetn sinners unto himself As Satan the strong man armed hath his company that continue finally impenitent in their wickedness So Christ by his Spirit doth gather a company unto himself And whence doth this proceed Why it is the product of the satisfaction which he made for them Thus it shall be because he bare the sins of many These are the trophies of the victory that Christ got by dying the death of the cross They are ingraffed into him because he suffered for them Hence the grace of faith which is the uniting grace is said to be attained through the righteousness of Christ As it is acted upon Christ's righteousness so it was purchased thereby and is given forth upon the account thereof 2 Pet. 1.1 To them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ This is the last Proposition For the clearing whereof and the point asserted I will take it asunder into five heads of observation 1. Observe That the eternal transactions of matters between God the Father and our Lord Jesus Christ in order to the redemption and deliverance of the elect are set forth in the Scriptures under the notion of a Covenant that passed betwixt them for the accomplishment of that redemption As there is a Covenant made with the souls of Believers in Christ so there was a Covenant from everlasting made with Christ a kind of compact and agreement between the Father and the Son for the restauration of fallen sinners This is acknowledged by most as to the matter and substance of the thing and I think we have it plainly enoâ—gh under that notion and expression of a Covenaut Zech. 6.12 13. Thus speaketh the Lord of hosts saying Behold the man whose name is the Branch and he shall grow up out of his place and he shall build the temple of the Lord. Even he shall build the temple of the Lord and he shall bear the glory and shall sit and rule upon his throne and he shall be a Priest upon his throne and the counsel of peace shall be between them both The counsel of peace that is the transactions in order to making peace betwixt an incensed God and sinful men and
contemplatiâ—n of this mercy and seriously pondering it in the heart by Believers that God hath so knit them unto his Son that they shall be still growing up into him and never be separated from him will be of notable efficacy to draw forth their love back again to the Lord and to kindle is their breasts a fervent affection towards him Which love so kindled is a mighty quickner to obedience Love is a commanding passion that will set all the powers of a mans soul on work to please the party that is beloved It will level mountains and make rough wayes smooth and no difficulties will deter it What will not a man do for one whom he dearly loveth You know what is said of Jacob Gen. 29 20. Although he served seven years hard service for Rachel the drought consumed him by day and the frost by night and his sleep departed from his eyes yet it was as nothing to him because he loved her Why Sirs a pure entire and affectionate love to God would cause men willingly to spend themselves in his service it would make them very cautious and fearful lest they should dishonour him or sin against him Now this great priviledge of an indissoluble union with Christ will mightily inflame the heart with affection and stir up a person to thankfulness Will the soul of a Believer be thus arguing with himself hath the Lord Christ been pleased not only to give me a transitory glimps of his favour which yet was more than ever I deserved but taken me into everlasting fellowship with him O what shall I render to the Lord How shall I sufficiently express my readiness to serve him Wherein may I be instrumental to shew forth his praise Surely I will cleave to this God as long as I live and call upon him whilst I have a being I will never more rebel against him Psal 31.23 O love the Lord all ye his Saints for the Lord preserveth the faithful If it be meant of temporal preservation of how much greater force will the argument be upon the account of spiritual grace and establishment How should a Believer say with David Psal 116.1 2. I love the Lord because he hath heard the voice of my supplications Because he hath inclined his ear to me I will call upon him as long as I live Surely it is ignorance and unacquaintedness with the workings of the Spirit in a sanctified heart that makes men think doctrines of free grace are incouragements to sin 3. The consideration of the inseparableness of a Believers union with Christ should cause a Christian to entertain a holy jealousie and suspition over his own soul lest at any time he should draw back from the faith That by his fixedness in the wayes of God it may more abundantly appear that his profession of godliness was a sincere profession For if persons are unstedfast in the Covenant of God it will be a shrewd evidence that their hearts were not right with him If they do not hold on their way in the practise of godliness it will be manifest that they went no further than the form of godliness carried them So that the doctrine of perseverance is an awakening doctrine It should awaken us to be watchful over our selves and to work out our salvation with fear and trembling For then we are made partakers of Christ if we hold fast the beginning of our confidence stedfast unto the end Heb. 3.14 That is then it will evidently appear that we are partakers of him and have a share in his death If we sall away from Christ it will be an undeniable token that we were never spiritually ingraffed into him 4. A due meditating upon the inseparableness of a Believers union with the Lord Jesus will incourage the soul of that believer in resisting and repelling the instigations of the devil and standing fast against all sollicitations to sin Through grace thinks a godly man I shall get the victory and therefore I will stir up my strength to the fight I see it is not in vain to strive against the wicked one If God should leave his children in their own hands to stand or fall according to the exercise of their own power then indeed their hearts might sink and their courage might flag But seeing God hath ingaged for my perseverance in the faith I will wrestle with all my might and use the utmost diligence for it will not be in vain so to do Psal 27.14 Wait on the Lord and be of good courage and he shall strengthen thine heart wait I say on the Lord. Hath God promised to preserve you then be strong in the Lord and in the power of his might follow hard after him and urge him with his promise and in his way you may expect the accomplishment of it This is the first rule for vindication of that property Rule 2. The many counsels and warnings which Christ hath given to his people to look well to themselves lest they should lose their hold of him and be separated from him are no proof at all that they may be separated or that their union with him may be dissolved God's injunctions upon them to keep themselves and his ingagement to be their keeper do not interfere one with the other but may well consist and stand together And the reason is evident Because these cautions anâ— commandments are the very means which God is pleased to make use of for their establishment in the faith whereby he doth fulfil his promise for their safeguard and together with which he doth convey his Spirit into their hearts for prevention of their apostacy This is according to that Statute Law of the Lord of hosts That his Spirit shall go forth in his word and with his word Isa 59.21 Will some say To what end doth God so often warn Believers that they draw not back to destruction if they are not liable thereunto True it doth suppose that they are liable to apostacy in themselves * Verè dicitur fidelem posse à fide suâ deficere quum scilicet in se principiis suis intrinsecis consideratur solis sic enim defectui subjicitur mutabilis existit Deas tamen immutabili faedere spospondit se conservaturum in sais faederatis principium illud vitale Hanc autem promissionem non solet exequi nisi verbi ministerio similibus auxilils adhibitis Ames Coron and without divine assistance would totally backslide and perish from the right way But God hath graciously undertaken for their preservation and abidance in Christ and these cautions are the means for the acomplishment of that undertaking and wherewith he sends forth the holy Ghost to strengthen them that they may abide in his Son Joh. 17.17 Thus I have finished my answer to the fourth head of enquiry touching the most signal properties of a Believers union with Jesus Christ CHAP. VIII The indispensable necessity of Union with Christ Proved by enumeration of the
like travellers as the rest of the company doth But Sirs If a man be gracious indeed it will settle his spirit upon godliness at all seasons and in whatsoever society If he live in Sodom he will be so far from saying a confederacy with them in their wickedness that in seeing and hearing he will vex his righteous soul from day to day with their unlawful deeds 2 Pet. 2.8 Though he dwell in Ahabs family yet he will fear the Lord greatly 1 Kings 18.3 He will own the Lord Christ for his Master in the face of all the world and speak of his testimonies even before Kings and not be ashamed Psal 119.46 This is the second qualification It must be universal obedience 3. That obedience which will evidence your conversion and consequently your union with Christ must be evangelical obedience Such as is suitable to the Covenant of grace into which believers are entred 2 conversation answerable to the dispensation of the Gospel Phil. 1.27 For as there is a slavish fear of God in the heart so there is a legal serving of God in the practise which will no way contribute to the proof of your being ingraffed into Christ That which is evidential thereof must be such obedience as becometh the Gospel of Christ when you serve the Lord evangelically in the newness of the Spirit and not in the oldness of the letter as the distinction is given us Rom. 7.6 Qu. But when is our obedience evangelical I answer It mainly consists in four things 1. When we are active and vigorous in doing all that we can for God and then account it as nothing to gain us acceptation with the Lord. When we are serviceable in our places and duties to advance the honour of Jesus Christ indeavouring to the uttermost the promotion of his interest and then lay all that we have done at his feet expecting our acceptance reward purely upon the account of his bloud When we labour to be intent upon the works of personal righteousness and then underwrite with our hearts That we are unprofitable servants and lay the whole stress of our salvation upon the righteousness of the Lord Jesus This is Gospel-service when we lay all our sacrifices upon the Gospel-altar that they may be sanctified thereby and place no manner of confidence in what is done by us but in the obedience and sufferings of Christ for us Phil. 3.3 For we are the circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh As if he had said We labour to serve God in the purest manner and offer up unto him the best that we have but then we dare not put the least stress upon it but all our confidence is in Christ it is of him we boast and not of our holiness We give all diligence in point of performance but are nothing in our selves in point of dependance And we are the circumcision we are Israelites indeed who have our hearts circumcised A legal frame of spirit goeth to God in duty and then expects a blessing for his duties sake and thus a sinner may toyl all his life time in a round of duty and be very far from the kingdom of God Then we obey evangelically when we do all in the name of the Lord Jesus Col. 3.17 2. Then is our obedience Gospel-service indeed when it is performed in Gospel strength i. e. not by our own abilities but by vertue derived from Christ and in an humble dependance upon the assistance of his Spirit That is a legal way of obedience when a person brings forth fruit unto himself and when he acts therein from himself When he goeth in his own might and power to grapple with sin and strive against temptations and to keep the Law of God But a Believer is strong in the Lord and in the power of his might and here is the evidence of a sincere convert Rom. 8.13 If ye live after the flesh you shall die but if ye through the spirit do mortifie the deeds of the body ye shall live Mark it It is not said if you make resolutions against sin and set against the workings of corruption But if you mortifie them through the spirit then it is a sign you are quickned and made alive by the holy Ghost and that you shall live for ever in the presence of God 3. Evangelical obedience is that which is according to the evangelical pattern viz. the life of Christ When a Christian doth study to be a follower of him and to tread in his steps and to imitate the Lord Jesus by endeavouring to write after the copy which he hath set before us in doing and suffering the will of God This is the obedience which will evidence our union with him and interest in him 1 Joh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked He that saith he is in him that is He that saith so truly and as the matter is in reality He that would not appear to be a lyar in what he pretendeth to and to boast of what he hath no saving interest in must walk according to our Saviour's example 4. Evangelical obedience is that which is tendered upon evangelical motives and considerations When we are diligent and industrious in the service of God because our hearts are drawn forth in love towards him and we are sensible of his goodness in sending his only begotten Son to die in the behalf of lost sinners and in making known the mystery of Christ unto us and giving us promises of salvation through him * Amor meus est pondus meum Eoâ—feror quocunque feror Aug. For although it is not only permissively lawful for a believer but also a duty incumbent upon him to make use of the consideration of the wrath of God to quicken him in the wayes of holiness Luke 12.5 Yet he doth not serve the Lord meerly out of fear of his wrath But the love of God doth constrain him and his affections towards God are a forcible restraint to keep him from displeasing the Lord who hath been so gracious unto him Hos 3.5 They shall fear the Lord and his goodness in the latter dayes i.e. Upon this very account they shall be cautious not to sin against him because he hath dealt so bountifully with them This is the third qualification it must be evangelical obedience 4. If you would prove your conversion and union with Christ by the holiness of your conversation and new obedience you must look to it that it be sincere obedience done in the singleness and godly simplicity of your hearts You must serve the Lord as in the sight of the Lord and with a pure eye of respect unto the advancement of his glory and in order to your blessedness in the enjoyment of him and communion with him For in those two things doth consist much of the nature of sincerity 1.
and shall I walk contrary to his commandments O the vileness and baseness of this heart of mine which hath thus drawn me to sin against such a gracious Lord and Redeemer This is the great aggravation of sin and thus will the kindness of God work upon you if you have any principles of ingenuity As Lemuel's Mother pleads with him Prov. 31.2 What my Son and what the son of my womb and what the son of my vows Give not thy strength unto women c. So may the Lord plead with his own people when they turn aside unto folly What you my children whom I have taken so near unto my self You that I have called out of the world and marryed to my only begotten Son What you that are in Christ the men of my covenant and my intimate acquaintance will you thus rebel against me Is this a good requital of all the love that I have shewed you and the great things which I have done for you See how this consideration melts the hearts of believers into Evangelical sorrow and causeth them to lie down in their shame Ezek. 16.62 63. And I will establish my covenant with thee and thou shalt know that I am the Lord That thou mayest remember and be confounded and never open thy mouth more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord God 2. In case of temptations Improve it to strengthen you and to make you resolute in opposing all sollicitations unto sin Say within thy self Am not I knit unto Jesus Christ and shall I follow the guidance of the prince of darkness Shall I defile my soul with the pollutions of sin who am taken into oneness and fellowship with my Lord and Savior Far be it from me to close with this motion to commit any of these abominations * Sicut exultatis de nobilitatis vestrae titulo ita discere debetis quid agendo unusquisque vestrum fiat Rex Quod vobis ita breviter definiam Regem te omnium esse facit si Christus regnet in te Rex namque regende dictus est Si ergo in te animus regnat corpus obtemperat Si concupiscentias carnis sub jugum imperii tui mittas si vitiorum gentes sobrietatis tuae fraenis arctioribus premas merito Rex diceris qui te recte regere noveris Orig. hom 6. in cap. 5. Jedic Let the swine wallow in the mire and the dogs return to their vomit shall I stain my garments which have been washed in the bloud of the Lamb Should such a man as I flee said Nehemiah cap. 6.11 So shouldest thou argue the case with thine own heart Shall such a one as I turn aside unto sin and follow after lying vanities I am dead to sin and marryed to my Redeemer and how shall we that are dead to sin live any longer therein Romans 6.2 3. In case of wants and necessities Improve this consideration to support you Surely you shall not fail of every thing that is for your good if you are knit to Christ for thereby you have a right to all things And will the just God with-hold from you that which is your right Take therefore no thought and be not of a doubtful mind Is not the Lord Jesus a greater gift than food and raiment and other outward conveniencies Hath God knit you to his Son and thereby secured your everlasting welfare and will he deny you the necessaries for your present subsistence Hath he united you to the Captain of your salvation to guide you to heaven and will not he give you enough to bear the charges of your journey thither Let no such distrustful thoughts enter into your hearts for if he hath given Christ for you and implanted you into him certainly he will with-hold no good thing from you See but with what confidence the Apostle teacheth us to reason Rom. 8.32 He that spared not his own son but delivered him up for us all How shall he not with him also freely give us all things q.d. It cannot be otherwise If you have a right to Christ God will deny you nothing that is beneficial for you How can you imagine the contrary Do you think he will suffer them that are members of his dearly beloved Son to lack any thing which he knoweth to be fit for them Why your heavenly Father knoweth what you have need of So that be careful for nothing with an anxious heart-dividing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dividendâ distrahendâ mente Animum nunc huc nunc dividit illuc rapit in partes varias Virgil. or distrustful care but i◠every thing by prayer and supplication with thanksgiving let your requests be made known unto God Phil. 4.6 Trust in the Lord and do good So shalt thou dwell in the land and verily thou shalt be fed Psal 37.3 4. In case of sore afflictions Improve it to comfort you Make use of it as a cordial against fainting fits in the day of tribulation and adversity For if you are knit to Christ be sure that the Lord will lay upon you no more than you shall be inabled to bear Christ himself will see to it that you be not hurt by your distresses for you are his members And do you think he will suffer any thing that is evil to befall the members of his own body further than he knoweth it will conduce to their greater advantage Why In all your afflictions he himself is afflicted and he tenders your concernments as his own for you are one with him Isa 63.8 9. 5. In case of doubts of Christs forsaking you Improve it to keep under and silence your unbelieving surmises Did the Lord Jesus take you into such nearness unto himself and will he now you are near unto him leave you destitute of his loving kindness Will he suffer his members to be torn from him It is a matter cannot be supposed So that see to it that thou be indeed in Christ and then fear not for thou shalt not be ashamed neither be thou confounded for thou shalt not be put to shame c. For thy maker is thine husband the Lord of hosts is his name and thy redeemer the holy one of Israel the God of the whole earth shall he be called Isa 54.4 5. 6. Improve it to quicken you to holiness of conversation Make use of it as an argument to inlarge your hearts in running the steps of Gods commandments and to make you strict and diligent in your obedience unto him Live above the world walk not as the generality of people walk Put on the Lord Jesus Labour to be like unto him for you are one with him Let no difficulties move you from your course of godliness Say often within your selves Hath God vouchsafed to give his Son to me and shall I think any thing too dear to part * Qui gratus futurus est statim
non omnibus sed iis qui in illum aspiciebant Non quod aspectus medicamentum esset sed quod virtus serpentis per aspectum in iis sanitatem operaretur Ita Christas in cruce exaltatus virtutem passionis suae in iis exercet qui credunt in ipsum Tolet. in Rom. 3. Rom. 3.24 25. Faith doth not justifie a sinner as the hand of a labourer doth enrich him but as the hand of a beggar * Non ut manus laborantis sed ut manus mendicantis Fidem dicimus justificare correlativè hoc est per modum instrumenti quod justitiam evangelicam extra nos in Christo constitutam apprehendit nobis applicat Wendel system majus who is enriched by a free gift which he receiveth with his hand We are justified in the name of the Lord Jesus and by virtue of the satisfaction which he hath made faith only doth knit us legally unto Christ and implant us into him that we may receive the benefit of that satisfaction 1 Cor. 6.11 Act. 13.39 Rom. 5.1 9 10. 2. Set upon the discharge of those duties which are upon this account to be discharged That is to say 1. Bless the Lord for the manifestation of this great mystery and that your lot is fallen in such times and places when and where it is discovered and set open before your eyes For as the Apostle speaketh It is a mystery which hath been kept hid from ages and generations but is now made manifest unto his Saints To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of glory Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Col. 1.26 27 28. 2. Adore the condescention and grace of our Lord Jesus who was pleased to humble himself to come down to us that we might be exalted unto a state of oneness with him Especially if thou art partaker of this grace how should thy heart be ravished in the contemplation of it Thou shouldst be ready to cry out with an holy astonishment of Spirit as David in another case 2 Sam. 7.18 Who am I O Lord God my Redeemer and my Saviour Where is any loveliness in my person or what have I deserved at thy hands that thou hast brought me hitherto 3. Take heed to your selves that you do not fall short of this grace and priviledge Labour every day more and more to clear it up to the consolation of your hearts that you have the Son by being united unto the Son And to that purpose besides what hath been mentioned already seriously weigh and ponder these three further evidential properties of such as are in Jesus 1. If you be knit unto Christ you will be sharers with him in all his concernments You will be affected with his interest and affairs as if it were your own If Christ be advanced it will rejoyce your hearts and if his name be dishonoured or his glory be ecclipsed it will bring trouble and sadness upon your spirits If you are in Christ you will joyn interests with him and you will have * Amici sunt qui simul laetantur commodis contristantur adversis quibus eadem bona malae sunt qui sunt iisdem amici inimici common friends and enemies with the Lord Jesus You will be able to say in a measure with Paul it matters not what becomes of my secular concernments so that Christ be magnified Phil. 1.20 And with David The reproaches of them that reproached thee fell upon me And in another place Do not I hate them that hate thee O Lord Am not I grieved with them that rise up against thee I hate them with a perfect hatred I count them mine enemies Psal 139.21 22. 2. If you are ingraffed into Christ you will not walk in any way of ungodliness whatsoever For whosoever abideth in him sinneth not i.e. he doth not sin allowedly and presumptuously at the rate as wicked men sin Compare 1 Joh. 3.6 with 2 Sam. 22.22 23. 3. Lastly If you are united to the Son of God you will not only readily close with his word but continue stedfast and unmoveable therein unto the end Joh. 15.7 If you abide in me and my words abide in you 1 Joh. 2.5 Whoso keepeth his word in him verily is the love of God perfected Hereby we know that we are in him Whoso keepeth his word that is he that hideth it as a treasure in his heart and walketh by the guidance of it in his wayes and will not part with the word nor with the way of holiness therein prescribed notwithstanding all assaults and opp sitions of men and devils In him verily is the love of God perfected i.e. then it doth appear to be love of the right kind and then it hath attained its end which is the perfection of it For to this end is the grace of love planted in the hearts of Christs seed that they may cheerfully obey his word and precepts and stick close thereunto at all times and seasons Hereby we know that we are in him that is If we keep his word and stedfastly cleave unto Christ and to the doctrines which he hath taught For as it is in the second Epistle of John v. 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God He that abideth in the doctrine of Christ he both hath the Father and the Son Orig. hom in Gen. cap. 19. Si vis amplecti amplectere sapientiam dic sapientiam sororem tuam esse ut sapientia dicat de te Qui fecerit voluntatem Patris mei qui est in coelis hic meus frater soror mater est Quae sapientia Jesus Christus Dominus noster est cui est gloria imperium in secula seculorum Amen FINIS Courteous Reader By reason of the Authors absence from the Press many literal mistakes and some errors in pointing have happened for which a pardon of course is expected Such Errata as most disturb or alter the sense are here noted Errata PAge 2. The quotation is by the Printer misplaced p 6. l 6. for either r. one p. 22. l. 10 for compare r. comport p. 36. l. 27. r. are p. 37. l. 25. and in some other places for closs r. close p. 40. l. 22. dele un p. 61. l. 17. r. distinguished p. 85. l. 26. r. into p. 94. l. 29. r. him p. 106. in the quotation r. tentat p. 118 l. 2. r. from p. 135. l. 27. dele q.d. p. 136. l. 23. r. Temporary p. 137. l. 10. dele who in the quotation r. testes p. 149. l. 8. r. in both l. 26. r. hungring in the quotation r. unimur p. 212. l. 31. r. naturally p. 219. l. 2. l. 6 for might r. may p. 239. l. 17. r. the p. 253. In the quotation