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
be diverted from sinners without the interposing of a propitiation Those who lay the necessity of satisfaction meerely upon the account of a free Act and determination of the Will of God leave to my apprehension no just and indispensable foundation for the death of Christ but lay it upon a supposition of that which might have been otherwise But plainly God in that he spared not his only Sonne but made his soule an offering for sinne and would admit of no attonement but in his blood hath abundantly manifested that it is of necessity to him his Holinesse and Righteousnesse requiring it to render indignation wrath tribulation and anguish unto sinne And the knowledge of this naturallnesse of vindictive justice with the necessity of its execution on supposition of sinne is the only true and usefull knowledge of it To look upon it as that which God may exercise or forbeare make his justice not a property of his nature but a free Act of his will And a will to punish where one may doe otherwise without injustice is rather ill will then justice 2. In the penalty inflicted on Christ for sinne this Justice is farre more gloriously manifested then otherwise To see indeed a World made good and beautifull wrapt up in wrath and curses cloathed with thornes and briars to see the whole beautifull Creation made subject to vanity given up to the bondage of Corruption to heare it groane in paine under that burthen to consider Legions of Angells most glorious and immortall creatures cast downe into Hell bound with chaines of Darknesse and reserved for a more dreadfull judgement for one sinne to view the Ocean of the blood of soules spilt to Eternity on this account will give some inlight into this thing But what is all this to that view of it which may be had by a spirituall eye in the Lord Christ all these things are wormes and of no value in comparison of him To see him who is the Wisdome of God and the Power of God alwaies beloved of the Father to see him I say feare and tremble and bow and sweat and pray and dye to see him lifted up upon the crosse the Earth trembling under him as if unable to bear his weight and the heavens darkened over him as if shut against his cry and himselfe hanging between both as if refused by both and all this because our sinnes did meet upon him this of all things doth most abundantly manifest the severity of Gods vindictive justice Here or no where is it to be learned 2. His Patience forbearance and longsuffering towards sinners there are many glimpses of the patience of God shining out in the works of his providence but all exceedingly beneath that discovery of it which we have in Christ especially in these three things 1. The manner of its discovery this indeed is evident to all that God doth not ordinarily immediatly punish men upon their offences It may be learn'd from his constant way in governing the World Notwithstanding all provocations yet he doth good to men causing his Sunne to shine upon them sending them raine and fruitfull seasons filling their hearts with food and gladnesse Whence it was easy for them to conclude that there was in him abundance of goodnesse and forbearance but all this is yet in much darknesse being the exurgency of mens reasonings from their observations yea the mannagement of it hath been such as that it hath proved a snare allmost universally unto them towards whom it hath been exercised Eccles. 8. 11. as well as a Temptation to them who have looked on Job 21 7. Psal 73. 2 3 4 c. Jerem. 12. 1. Hab. 1. 13. The discovery of it in Christ is utterly of another nature In him the very Nature of God is discovered to be Love and kindnesse and that he will exercise the same to sinners he hath promised sworne and solemnly ingaged himselfe by Covenant And that we may not hesitate about the ayme which he hath herein there is a stable bottome and foundation of acting sutably to those gracious properties of his nature held forth viz. the Reconciliation and Attonement that is made in the blood of Christ. What ever discovery were made of the patience and Lenity of God unto us yet if it were not withall revealed that the other Properties of God as his Justice and Revenge for sinne had their actings also assigned to them to the full there could be little consolation gathered from the former And therefore though God may teach men his Goodnesse and forbearance by sending them raine and fruitfull seasons yet withall at the same time upon all occasions revealing his wrath from Heaven against the ungodlinesse of men Rom. 1. 18. It is impossible that they should doe any thing but miserably fluctuate and tremble at the event of these dispensations And yet this is the best that men can have out of Christ the utmost they can attaine unto With the present possession of good things administred in this patience men might and did for a season take up their thoughts and satiate themselves but yet they were not in the least delivered from the bondage they were in by reason of death and the darknesse attending it The Law reveals no patience or forbearance in God it speaks as to the issue of transgressions nothing but sword and fire had not God interposed by an Act of Soveraignty But now as was said with that Revelation of forbearance which we have in Christ there is also a discovery of the Satisfaction of his Justice and wrath against sinne so that we need not feare any actings from them to enterfere with the workes of his Patience which are so sweet unto us Hence God is said to be in Christ reconciling the world to himselfe 2 Cor. 5. 19. Manifesting himselfe in him as one that hath now no more to doe for the manifestation of all his Attributes that is for the glorifying of himselfe but only to forbeare reconcile and pardon sinne in him 2. In the nature of it what is there in that forbearance which out of Christ is revealed meerely a not immediate punishing upon § 14 the offence and withall giving and continuing tempor all mercies such things as men are prone to abuse and may perish with their bosomes full of them to Eternity That which lyes hid in Christ and is revealed from him is full of Love sweetnesse tendernesse kindnesse Grace It is the Lords waiting to be gracious to sinners waiting for an advantage to shew love and kindnesse for the most eminent endearing of a soule unto himselfe Isa. 30. 18. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you Neither is there any Revelation of God that the soule finds more sweetnesse in then this When it is experimentally convinced that God from time to time hath passed by many innumerable
we have boldnesse and accesse with confidence to God Ephes. 3. 12. This boldnesse and accesse with confidence the Saints of old were not acquainted with By Jesus Christ alone then on all considerations as to being and full manifestation is this distance taken away He hath consecrated for us a new and living way the old being quite shut up through the vaile that is to say his flesh Heb. 10. 20. and through him we have an accesse by one spirit unto the Father Ephes. 2. 18. We who sometimes were farre off are made nigh by the blood of Christ for he is our peace c. verse 13 14. Of this foundation of all our communion with God more afterwards and at large Upon this new bottome and Foundation by this new and living way are sinners admitted unto Communion with God and have Fellowship with him And truely for sinners to have fellowship with God the infinitely holy God is an astonishing dispensation To speake a little of it in Generall Communion relates to things and persons A joint participation in any thing whatever Good or evill duty or enjoyment nature or actions gives this denomination to them so partaking of it A common interest in the same nature gives all men a fellowship or communion therein Of the Elect it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 14. those children pertook of or had fellowship in with the rest of the world flesh and blood the same common nature with the rest of mankind and therefore Christ also came into the same fellowship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is also a communion as to state and condition whether it be Good or evil and this either in things internall and spirituall such as is the communion of Saints among themselves or in respect of outward things so was it with Christ and the two theives as to one condition and to one of them in respect of another They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the same sentence to the Crosse. Luk. 32. 40. ejusdem deloris socii They had communion as to that evil condition wherunto they were adjuged And one of them requested which he also obtained a participation in that blessed condition whereupon our Saviour was immediately to enter There is also a communion or fellowship in Actions whether Good or Evill In good is that Communion fellowship in the Gospell or in the performance and Celebration of that worship of God which in the Gospell is instituted which the Saints doe enjoy Phil. 1. 5. which as to the Generall kind of it David so rejoyces in Psal. 42. 4. In Evil was that wherein Symeon and Levi were brethren Gen 49. 5. They had communion in that cruel act of revenge and murther Our Communion with God is not comprised in any one of these kinds of some of them it is exclusive It cannot be naturall It must be voluntary and by consent It cannot be of state and conditions but in actions It cannot be in the same actions upon a third party but in a returne from one to another The infinite disparity that is between God and Man made the Great Philosopher conclude that there could be no friendship between them Some distance in the persons holding friendship he could alow nor could exactly determine the bounds and extent thereof but that between God and Man in his apprehension left no place for it Another saies indeed that there is communitas homini cum Deo a certaine fellowship between God and Man But the Generall entercourse of providence is all he apprehended some arose to higher expressions but they understood nothing whereof they spake This knowledge is hid in Christ as will afterwards be made to appeare It is too wonderfull for nature as sinfull corrupted Terror and Apprehensions of Death at the presence of God is all that it guides unto But we have as was said a new foundation and a new discovery of this priviledge Now communion is the mutuall Communication of such good things as wherein the Persons holding that Communion are delighted bottomed upon some union between them So it was with Jonathan and David their soules clave to one another 1 Sam. 20. 17. in Love There was the Union of Love between them and then they really communicated all Issues of love mutually In spirituall things this is more eminent Those who enjoy this Communion have the most excellent Union for the foundation of it and the Issues of that Union which they mutually communicate are the most pretious and eminent Of the Union which is the foundation of all that Communion we have with God I have spoken largely elswhere and have § 7 nothing farther to adde thereunto Our Communion then with God consisteth in his communication of himselfe unto us with our returnall unto him of that which he § 8 requireth and accepteth flowing from that Union which in Jesus Christ we have with him And it is twofold 1. Perfect and compleat in the full fruition of his Glory and totall giving up of our selves to him resting in him as our utmost end which we shall enjoy when we see him as he is and 2. Initiall and incompleat in the first fruits and dawnings of that perfection which we have here in Grace which only I shall handle It is then I say of that mutuall communication in giving and receiving § 9 after a most holy and spirituall maner which is between God and the Saints while they walke together in a Covenant of peace ratifyed in the blood of Jesus wereof we are to treat And this we shall doe if God permit in the meane time Praying the God and Father of our Lord and Saviour Jesus Christ who hath of the riches of his Grace recover'd us from a state of enmity into a condition of Communion and Fellowship with himselfe that both he that writes and they that read the words of this mercy may have such a Tast of his sweetnesse and excellencies therein as to be stirred up to a farther longing after the fulnesse of his Salvation and the eternall fruition of him in Glory CHAP. II. That the Saints have this Communion distinctly with the Father Sonne and Spirit 1 Iohn 5. 7. opened to this purpose Also 1 Cor. 12. 4 5 6. Ephes. 2. 18. Father and Sonne mentioned joyntly in this communion The Father solely the Sonne also and the Holy Ghost singly The Saints respective regard in all worship to each Person manifested Faith in the Father Ioh. 5. 9 10. and love towards him 1 Iohn 2. 15. Mal. 1. 6. So is prayer and Prayse It is so likewise with the Sonne Ioh. 14. 1. Of our Communion with the Holy Ghost The truth farther confirmed § 1 THat the Saints have Communion with God and what communion in generall is was declared in the first chapter The manner how this communion is carryed on and the matter wherein it doth consist comes next under consideration For the first in
for the stirring of us up to those consequentiall conjugall Affections of which mention shall afterwards be made I shall turne aside to a more full description of some of the Personall Excellencys of the Lord Christ whereby the Hearts of his Saints are indeed endeared unto him In the Lord our Righteousnesse then may these ensuing things be considered which are exceeding suitable to prevaile upon § 2 our hearts to give up themselves to be wholly his 1. He is exceeding Excellent and desirerable in his Deity § 3 and the Glory thereof He is Jehovah our Righteousnesse Jerem. 23. v. 6. In the rejoycing of Sion at his coming to her this is the Bottome Behold thy God Isa. 40. 9. we have seen his Glory saith the Apostle what Glory is that the Glory of the only begotten Son of God John 1. 14. The choisest Saints have been afraide and amazed at the beauty of an Angell and the stoutest sinners have trembled at the Glory of one of those creatures in a low appearance representing but the back parts of their Glory who yet themselves in their highest Advancement doe cover their faces at the presence of our Beloved as conscious to themselves of their utter disability to beare the rays of his Glory Isa. 6. 2. Joh. 12. 39 40. He is the Fellow of the Lord of Hosts Zech ch 13. v. 7. And though he once appeared in the forme of of a Servant yet then he thought it no robbery to be EQUALL unto God Phil. ch 2. v. 8 In the Glory of this Majesty he dwells in Light inaccessable We cannot by searching find out the Almighty to Perfection it is high as Heaven what can we doe it is deeper then Hell what can we know the measure thereof is longer then the Earth and broader then the Sea Job 11. v. 7 8 9. We may all say one to another of this surely we are more brutish then any man have not the understanding of a man We neither learned wisedome nor have the knowledge of the Holy who hath ascended up into Heaven or descended who hath gathered the wind in his fist who hath bound the waters in a Garment who hath established the Ends of the Earth what is his name and what is his Sons name if yee can tell Prov. chap. 30. v. 2 3 4. If any one should aske now with them in the Canticles what is in the Lord Jesus our beloved more then in other Beloveds § 4 that should make him so desireable and amiable and worthy of Acceptation What is he more then others I aske what is a King more then a Beggar Much every way Alas this is nothing they were borne alike must dye alike and after that is the Judgement What is an Angell more then a Worme A worme is a Creature and an Angell is no more He that made the one to creep in the Earth made also the other to dwell in Heaven There is still a proportion between these they agree in something But what are all the nothings of the World to the God infinitely blessed for ever more Shall the dust of the Ballance or the drop of the Bucket be laid in the scale against him This is He of whom the sinners in Syon are afraid and cry Who amongst us shall dwell with that devouring fire who amongst us shall inhabit with everlasting burnings I might now give you a glimse of his Excellency in many of those Propertys and attributes by which he discovers himselfe to the faith of poor Sinners But as he that goes into a Garden where there are innumerable flowers in great Variety gathers not all he sees but cropps here and there one and another I shall indeavour to open a doore and give an inlet into the infinite Excellency of the Graces of the Lord Jesus as he is God blessed for evermore presenting the Reader with one or two Instances leaving him to gather for his owne use what farther he pleaseth Hence then observe 1. The Endlesse Bottomelesse boundlesse Grace and Compassion § 5 that is in him who is thus our husband as he is the God of Syon It is not the grace of a Creature nor all the Grace that can possibly at once dwell in a created nature that will serve our turne We are too indigent to be suited with such a supply There was a Fullnesse of Grace in the Humane Nature of Christ He received not the Spirit by Measure Joh. chap. 3. v. 34. A fullnesse like that of Light in the Sun or of Water in the Sea I speak not in respect of Communication but sufficiency A fullnesse incomparably above the measure of Angells Yet it was not properly an infinite Fullnesse it was a created and therefore a limited fullnesse If it could be conceived as separated from the Deity surely so many thirsty guilty soules as every day drink deep and large draughts of Grace and Mercy from him would if I may so speak sink him to the very bottome nay it could afford no supply at all but only in a morall way But when the Conduit of his Humanity is inseparably united to the infinite inexhaustible Fountaine of the Deity who can looke into the depths thereof If now there be Grace enough for sinners in an All-sufficient God it is in Christ And indeed in any other there cannot be enough The Lord gives this Reason for the Peace and confidence of sinners Isa. 54. 4 5. Thou shalt not be afraid nor confounded thou shalt not be put to shame but how shall this be So much Sin not ashamed So much guilt not confounded Thy Master saith he is thine Husband the Lord of Hosts is his Name and thy Redeemer the Holy one of Israel the God of the whole earth shall he be called This is the bottome of all peace Confidence and consolation the Grace and mercy of our Maker of the God of the whole Earth So are kindnesse and power tempered in him he makes us and marrs us he is our God and our Goel our Redeemer Looke unto me saith he and be saved I am God and none else Isa. 45. 22. Surely one shall say in JEHOVAH have I Strength and Righteousnesse v. 24. And on this ground it is that if all the world should if I may so say set themselves to drink free Grace Mercy and Pardon § 6 drawing water continually from the wells of Salvation if they should set themselves to draw from one single Promise an Angell standing by and crying drink O my friends yea drink abundantly take so much Grace and Pardon as shall be abundantly sufficient for the world of sinne which is in every one of you they would not be able to sinke the Grace of the promise one haires bredth There is enough for millions of worlds if they were because it flowes into it from an infinite bottomlesse fountaine Feare not O worme Jacob I am GOD and not man is the bottome of sinners Consolation This is that Head of Gold
in 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
fitted for destruction nay what will it availe us to heare him proclaime himselfe the Lord the Lord God Mercifull and Gracious Abundant in Goodnesse and Truth yet withall that he will by no meanes cleare the guity so shutting up the exercise of all his other Properties towards us upon the account of our iniquiry Doubtlesse not at all Under this naked consideration of the Propertys of God Iustice will make men fly and hide Gen. 3. Is. 2. 21. chap. 33. 15 16. Patience render them obdurate Eccles. 8. 11. Holinesse utterly deters them from all thoughts of approach unto him Joh. 24. 19. what reliese have we from thoughts of his immensity and omnipresence if we have cause only to contrive how to fly from him Psal. 139. 11 12. if we have no pledge of his gracious presence with us This is that which brings Salvation when we shall see that God hath glorified all his Propertys in a way of doing us good Now this he hath done in Iesus Christ. In him hath he made his Iustice glorious in making all our iniquities to meet upon him causing him to beare them all as the Scape Goat in the Wildernesse not sparing him but giving him up to death for us all So exalting his Iustice and Indignation against sinne in a way of freeing us from the condemnation of it Rom. 3. v. 25. Rom. 8. 33 34. In him hath he made his Truth glorious and his Faithfullnesse in the exact accomplishment of all his absolute threatnings and promises that fountaine threat and commination whence all others flow Gen. 2. 17. in the day thou eatest thereof thou shalt dye the death seconded with a Curse Deut. 27. 26. Cursed is every one that continueth not c. is in him accomplished fullfilled the truth of God in them layd in a way to our good He by the Grace of God tasted deathfor us Heb. 2. 9. and so delivered us who were subject to death v. 14. and he hath fullfilled the curse by being made a curse for us Gal. 3. 13. So that in his very threatnings his Truth is made glorious in a way to our good And for his Promises They are all yea and in him Amen to the Glory of God by us 2 Cor. 1. 20. And for his Mercy Goodnesse and the Riches of his Grace how eminently are they made Glorious in Christ and advanced for our good God hath set him forth to declare his Righteousnesse for the forgivenesse of sinne He hath made way in him for ever to exalt the Glory of his pardoning Mercy towards sinners To manifest this is the great designe of the Gospell as Paul admirably sets it out Eph. 1. 5 6 7 8. There must our soules come to an acquaintance with them or for ever live in darknesse Now this is a Saving knowledge and full of Consolation when we can see all the Propertys of God made Glorious and exalted in a way of doing us good And this wisdome is hid only in Jesus Christ hence when he desired his Father to Glorifie his name Joh. 12. 24. to make in him his name that is his Nature his Propertys his Will all glorious in that worke of Redemption he had in hand he was instantly answered from Heaven I have hoth glorified it and will glorify it againe He will giue it its utmost glory in him 2. That God will yet exercise and lay out those Properties of his to the utmost in our behalfe Though he hath made them § 20 all glorious in a way that may tend to our good yet it doth not absolutely follow that he will use them for our good for doe we not see innumerable Persons perishing everlastingly notwithstanding the manifestation of himselfe which God hath made in Christ. Wherefore further God hath committed all his properties into the hand of Christ if I may so say to be managed in our behalfe and for our good He is the power of God and the wisedome of God he is the Lord our Righteousnesse and is made unto us of God Wisedome and Righteousnesse Sanctification and Redemption Christ having glorifyed his Father in all his Attributes he hath now the exercise of them committed to him that he might be the Captaine of Salvation to them that doe believe So that if in the Righteousnesse the Goodnesse the Love the Mercy the Allsufficiency of God there be any thing that will doe us good the Lord Jesus is fully interested with the dispensing of it in our behalfe Hence God is said to be in him reconciling the world unto Himselfe 2 Cor. 5. 18. Whatever is in him he layeth it out for the Reconciliation of the World in and by the Lord Christ. And he becomes the Lord our Righteousnesse Isa. 45. 24. 25. and this is the second thing required 3. There remaineth only then that these Attributes of God § 21 so manifested and exercised are powerfull and able to bring us to the Everlasting fruition of him To evince this the Lord wraps up the whole Covenant of grace in one Promise signifying no lesse I will be your God In the Covenant God becomes our God and we are his People and thereby all his Attributes are ours also and least that we should doubt when once our eys are opened to see in any measure the inconceivable difficulty that is in this thing what inimaginable obstacles on all hands there lye against us that all is not enough to deliver and save us God hath I say wrapt it up in this expression Gen. 17. 1. I am saith he God Almighty Allsufficient I am wholly able to performe all my undertakings and to be thy exceeding great reward I can remove all difficulties answer all objections pardon all sinnes conquer all opposition I am God Allsufficient Now you know in whom this Covenant and all the promises thereof are ratified and in whose blood it is confirmed towit in the Lord Christ alone in him only is God an Allsufficient God to any and an exceeding great reward And hence Christ himselfe is said to sove to the utmost them that come to God by him Heb. 7. And these three things I say are required to be known that we may have a saving acquaintance and such as is attended with consolation with any of the Properties of God and all these being hid only in Christ from him alone it is to be obtained This then is the first part of our first Demonstration that all true and sound Wisedome and Knowledge is laid up in the Lord Christ and from him alone to be obtained because our Wisdome consisting in a maine part of it in the Knowledge of God his Nature and his Properties this lyes wholy hid in Christ nor can possibly be obtained but by him For the knowledge of our selves which is the Second part of § 22 our wisedome this consists in these three things which our Saviour sends his Spirit to convince the world of even sinne Righteousnesse and Judgment Joh. 6.
denyed themselves and been zealous for God and laboured with all their might to please him and so at length to come to enjoy him they had rather part with all the world life and all then with this they have wrought You know how unwilling we are to part with any thing we have laboured and beaten our heads about How much more when the things are so excellent as our duty to God blamelesnesse of conversation hope of Heaven the like which we have beaten our hearts about But now when once Christ appeares to the Soule when he is known in his Excellency all these things as without him have their paint washed of their beauty fades their desireablenesse vanisheth and the soule is not only contented to part with them all but puts them away as a defiled thing and crys in the Lord Jesus only is my Righteousnesse and Glory Prov. 3. 13 14 15. among innumerable Testimonies may be admitted to give witnesse hereunto Happy is the man that findeth wisedome and the man that getteth understanding For the merchandize of it is better then the Merchandize of silver and the gaine thereof then fine Gold she is more pretious then rubyes and all the things that thou canst desire are not to be compared to her It is of Jesus Christ the wisedome of God the Eternall wisedome of the Father that the Holy Ghost speakes as is evident from the description which is given hereof chap. 8 He and his ways are better then silver and gold rubies and all desireable things As in the Gospell he likens himselfe to the pearle in the field which when the Merchant man finds he sells all that he hath to purchase All goes for Christ all righteousnes without him all ways of Religion all goes for that one pearle The Glory of his Deity the Excellency of his person his all-conquering desireablenesse ineffable Love wonderfull undertaking unspeakable Condescensions effectuall Mediation compleat Righteousnesse lye in their eys ravish their hearts fill their Affections and possesse their soules And this is the second mutuall conjugall affection between Christ and Believers all which on the part of Christ may be referred unto two heads 1. All that he parted withall all that he did all that he § 11 suffer'd all that he doth as Mediator he parted withall did suffered doth on the account of his Love to and esteem of Believers He parted with the greatest Glory he underwent the greatest misery he doth the greatest workes that ever were because he loves his spouse because he values Believers What can more what can farther be spoken how little is the depth of that which is spoken fathomed how unable are we to looke into the misterious recesses of it He so loves so values his Saints as that having from Eternity undertaken to bring them to God he rejoyces his soule in the thoughts of it and pursues his designe through Heaven and Hell life and death by suffering and doing in misery and with power and ceaseth not untill he bring it to perfection For 2. He doth so value them as that he will not loose any § 12 of them to Eternity though all the world should combine to take them out of his hand When in the days of his flesh he foresaw what Opposition what Danger what Rocks they should meet with all he cryed out Holy Father keep them Joh. 17. 11. let not one of them be lost and tels us plainely Joh. 10. 28. that no man shall take his sheep out of his hand And because he was then in the forme of a servant it might be supposed that he might not be able to hold them he tels them true as to his present condition of carrying on the work of mediation his Father was greater then he therefore to him he committed them none should take them out of his Fathers hands Joh. 10. 29. whereas the World afflictions persecutions which are without may be conquered yet no security given but that sin from within by the assistance of Satan may prevaile against them to their ruine as he hath provided against Sathan in his promise that the gates of hell shall not prevaile against them so he hath taken care that sinne it self shall not destroy them Herein indeed is the depth of his Love to be contemplated that whereas his holy soule hate every sin it is a burden an Abomination a new wound to him and his poor spouse is sinfull Believers are full of sinnes failings and infirmities he hides all covers all beares with all rather then he will loose them by his power preserving them from such sinnes as a Remedy is not provided for in the Covenant of Grace Oh the world of sinfull follys that our deare Lord Jesus beares withall on this account are not our own soules astonished with the thoughts of it Infinite patience Infinite forbearance Infinite love Infinite Grace Infinite Mercy are all set on worke for this end to answer this his Valuation of us 2. On our part it may also be referred to two heads 1. That upon the discovery of him to our soules they rejoyce to part with all things wherein they have delighted or reposed their confidence for him and his sake that they may enjoy him Sin and lust pleasure and profit Righteousnesse and duty in their severall conditions all shall goe so they may have Christ. 2. That they are willing to part with all things rather then with Him when they doe enjoy him To think of parting with Peace Health Liberty Relations Wives Children it is offensive heavy and grievous to the best of the Saints But their soules cannot beare the thoughts of parting with Jesus Christ. Such a thought is cruell as the grave The worst thoughts that in any feare in desertions that they have of Hell is that they shall not enjoy Jesus Christ. So they may enjoy him here hereafter be like him be ever with him stand in his presence they can part with all things freely cheerefully be they never soe beautifull in reference to this life or that which is to come 3. The third conjugall Affection on the part of Christ is pitty § 14 and compassion As a man nourisheth and cherisheth his own flesh so doth the Lord his Church Ephes. 5. 29. Christ hath a fellow feeling with his Saints in all their troubles as a man hath with his own flesh This Act of the conjugall love of Christ relates to the many trialls and pressures of Afflictions that his Saints meet withall here below He doth not deale with Believers as the Samaritans with the Jewes that fawned on them in their prosperity but despised them in their trouble He is a a tender Father who though perhaps he love all his children alike yet he will take most paines with and give most of his presence unto one that is sick and weake though therein and thereby he may be made most
froward and as it should seem hardest to be borne with And which is more then the pitty of any Father can extend to he himselfe suffers with them and takes share in all their troubles Now all the sufferings of the Saints in this world wherein their Head and Husband exerciseth pitty tendernesse care and compassion towards them are of two sorts or may be referred to two heads 1. Temptations 2. Afflictions § 15 1. Temptations under which head I comprize sinne also whereto they tend as in from and by their owne Infirmities as also from their Adversaries without The frame of the heart of Christ and his deportment towards them in this condition you have Heb. 4. 15. We have not an high Priest which cannot be touched with our infirmites We have not such an one as cannot The two negations doe vehemently affirme that we have such an high Priest as can be or is touched the word touched comes exceedingly short of exprressing the originall word It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer together We have saith the Apostle such an high priest as can and consequently doth suffer with us endure our infirmities And in what respect he suffers with us in regard of our inffirmities or hath a fellowfeeling with us in them he declares in the next words for he was tempted like unto us v. 16 It is as our infirmities our Temptations spirituall weakenesse therein in particular hath he a compassionate Sympathy and fellow-feeling with us Whatever be our infirmities so far as they are our temptations he doth suffer with us under them compassionates us Hence at the last day he saith I was hungry c. There are two ways of expressing a fellow feeling and suffering with another 1. Per benevolam condolentiam a friendly grieving 2. Per gratiosam opitulationem a gratious supply both are eminent in Christ. § 16 1. He grieves and labours with us Zech. 1. 12. The Angell of the Lord answered and said Oh Lord of Hosts how long wilt thou not have mercy on Jerusalem He speakes as one intimately affected with the state and condition of poor Hierusalem and therefore he hath bid all the world take notice that what is done to them is done to him chap. 2. v. 8 9. Yea to the apple of his eye 2. In the second he abounds Isa. 40. 11. He shall feed his flock like a Shepheard he shall gather the Lambes with his arme and carry them in his bosome and gently lead them that are with young Yea we have both here together tender compassionatenesse Assistance The whole frame wherein he is here described is a frame of the greatest tendernesse compassion condescension that can be imagined His people are set forth under many infirmities some are Lambs some great with young some very tender some burdened with temptations nothing in any of them all strong or comely To them all Christ is a Sheapheard that feeds his own sheep and drives them out to pleasant pasture where if he sees a poor weake Lambe doth not thrust it on but takes him into his bosome where he both easeth and refresheth him He leads them gently and tenderly As did Jacob them that were burdened with young so doth our deer Lord Jesus with his flock in the severall ways and paths wherein he leads them When he sees a poore soul weake tender halting ready to sink and perish he takes him into his armes by some gracious promise administred to him carrys him beares him up when he is not able to goe one step forward Hence is his great quarrell with those Shepheards Ezek. 34. 4. Wce be to you Shepheards the diseased have ye not strengthned neither have ye healed that was sick neither have ye bound up that which was broken neither have ye brought gaine that which was driven away neither have ye sought that which was lost This is that which our carefull tender husband would have done So mention being made of his compassionatenesse and fellow-suffering with us Heb. 4. 15. it is added v. 16. that he administers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seasonable Grace Grace for help in a time of need This is an evidence of compassion when like the Samaritan we afford seasonable helpe To lament our troubles or miseries without affording helpe is to no purpose Now this Christ doth he gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seasonable helpe Helpe being a thing that regards want is alwayes Excellent but its coming in season puts a crown upon it A pardon to a malefactor when he is ready to be executed is sweet and wellcome Such is the Assistance given by Christ. All his Saints may take this as a sure Rule both in their Temptations and Afflictions when they can want them they shall not want reliefe and when they can beare no longer they shall be relieved 1 Cor. 10. 13. So it is said Emphatically of him Heb. 2. 13. In that he himself hath suffered being tempted he is able to succour them that are tempted It is true there is something in all our temptations more then was in the temptation of Christ. There is something in our selves to take part with every temptation there is enough in our selves to tempt us though nothing else should appeare against us With Christ it was not so Joh. 14. 30. but this is so far from taking off his compassion towards us that on all accounts whatever it doth increase it for if he will give us succour because we are tempted the soâ—er our temptations are the more ready will he be to succour us Take some instances of Christs giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seasonable helpe in and under Temptations unto sin now this he doth severall ways 1. By keeping the soule which is lyable to temptation and exposed to it in a strong habituall bent against that sin that he § 17 is obnoxious to the assaults of So it was in the case of Joseph Christ knew that Josephs great triall and that whereon if he had been conquared he had been undone would lye upon the hand of his Mistresse tempting him to lewdnesse whereupon he kept his heart in a steddy frame against that sinne as his Answer without the least deliberation argues Gen. 39. 9. In other things wherein he was not so deeply concerned Jesephs heart was not so fortifyed by habituall grace as it appeares by his swearing by the life of Pharaoh This is one way whereby Christ gives suitable helpe to his in tendernesse and compassion The Saints in the course of their lives by the Company Society businesse they are cast upon are liable and exposed to Temptations great and violent some in one kind some in another Herein is Christ exceedingly kind and tender to them in fortifying their hearts with abundance of Grace as to that sinne unto temptations whereunto they are most exposed When perhaps in other things they are very weake and are often surprized 2. Christ sometimes
and the fruite of it in obediemce 2. As He in for and by whom we have acceptance with God § 30 in our obedience They know all their dutys are weake imperfect not able to abide the presence of God and therefore they looke to Christ as he who beares the iniquity of their Holy things who adds incense to their prayers gathers out all the weeds of their dutys end makes them acceptable to God 3. As one that hath renewed the commands of God unto them with mighty obligations unto obedience So the Apostle 2 Cor. 5. 14 15. the love of Christ constraines us of which afterwards 4. They consider him as God equall with his Father to whom all honour and obedience is due So Rev. 5. 14. But these things I have not long since opened in another treatise dealing about the Worship of Christ as Mediatour This then the Saints doe in all their Obedience they have a speciall regard to their deare Lord Jesus He is on all these accounts and innumerable others continually in their thoughs his love to them his life for them his death for them all his kindnesse and mercys constrains them to live to him 2. By labouring to abound in fruits of Holinesse as he deals § 31 with us in a way of bounty and deales out unto us abundantly so he requires that we abound in all gratefull obedientiall returnes to him so we are exhorted to be allways abounding in the worke of the Lord 1 Cor. 15. 58. This is that I intend the Saints are not satisfyed with that measure that at any time they have attained but are still pressing that they may be more dutifull more fruitfull to Christ. And this is a little glympse of some of that Communion § 32 which we enjoy with Christ. It is but a little from him who hath the least Experience of it of all the Saints of God who yet hath found that in it which is better then ten thousand worlds who desires to spend the residue of the few and evill days of his pilgrimage in pusuite hereof in the contemplation of the Excellencys desireablenesse Love and Grace of our deare Lord Jesus and in making returnes of obedience according to his will To whose soule in the middest of the perplexities of this wretched world and cursed rebellions of his own heart this is the great reliefe that he that shall come will come and will not tarry The spirit and the Bride say come and let him that readeth say come even so come Lord Iesus CHAP. VI. 1. Of Communion with Christ in purchased Grace Purchased Grace considered in respect of its rise and fountaine The first rise of it in the Obedience of Christ Obedience Properly ascribed to Christ Two ways considered what it was and wherin it did consist Of his Obedience to the Law in Generall Of the Law of the Mediator His habituall Righteousnesse how necessary as also his obedience to the Law of the Mediatour Of his actuall obedience or active Righteousnesse All Christs obedience performed as he was mediatour His active obedience for us This proved at large Gal. 4. 4 5. Rom. 5. 19. Phil. 3. 19. Zach. 3. 3 4 5. One Objection removed Considerations of Christs active Righteousnesse closed Of the Death of Christ and its influence into our Acceptation with God A price Redemption what it is A Sacrifice Attonement made thereby A punishment satisfaction thereby The intercession of Christ with its influence into our Acceptation with God OUR processe is now to Communion with Christ in § 1 Purchased Grace as it was before proposed That we may know him and the Power of his Resurrection and the Fellowship of his suffering and be made conformable to his death Phil. 3. 10. By Purcased grace I understand all that Righteousnesse and Grace which Christ hath procured or wrought out for us or doth by any meanes make us partakers of or bestowes on us for our benefit by any thing that he hath done or suffered or by any thing he continueth to doe as Mediatour The first may be considered two ways 1. In respect of the Rise and Fountaine of it 2. Of its nature or wherein it consisteth 1. It hath a threefold Rise Spring or Causality in Christ. 1. The Obedience of his Life 2. The Suffering of his Death 3. His continued Intercession All the Actions of Christ as Mediatour leading to the Communication of Grace unto us may be either referred to these heads or to some things that are subservient to them or consequents of them For the nature of this Grace wherin we have Communion with Christ flowing from these heads and fountaines it may § 2 be referred to these three 1. Grace of Justification or acceptation with God which makes a relative change in us as a state and condition 2. Grace of Sanctification or Holinesse before God which makes a reall change in us as to principle and operation 3. Grace of Priviledge which is mixed as we shall shew if I goe forth to the handling thereof Now that we have Communion with Christ in this purchased § 3 Grace is evident on this single consideration that there is almost nothing that Christ hath done which is a spring of that Grace whereof we speake but we are said to doe it with him We are Crucifyed with him Gal. 2. 20. we are dead with him 2 Tim. 2. 11. Col. 3. 3. and buried with him Rom. 6. 4. Col. 2. 12. we are quickned together with him Col. 2. 13. risen with him Col. 3. 1. He hath quickned us together with Christ and hath raised us up together and made us sit together in Heavenly places Ephes. 2. 5 6. In the actings of Christ there is by vertue of the compact between him as Mediatour and the Father such an assured foundation laid of the communication of the fruites of those actings unto those in whose stead he performed them that they are said in the participation of those fruites to have done the same things with him The life and power of which truth we may have occasion hereafter to inquire into The first fountaine and spring of this Grace wherein we have § 4 our Communion with Christ is first to be considered and that is the Obedience of his life cōcerning which it must be declared 1. What it is that is intended thereby wherein it consisteth 2. What influence it hath into the Grace whereof we speake To the handling of this I shall only premise this Observation namely that in the order of procurement the Life of Christ as was necessary precedeth his death and therefore we shall handle it in the first place But in the order of Application the Benefits of his death are bestowed on us antecedently in the nature of the things themselves unto those of his life as will appeare and that necessarily from the state and condiwherein we are 1. By the Obedience of the life of Christ I intend the universall § 5 Conformity of the Lord