any thing that hath a loving and tender nature in the world and doth act suitably thereunto which God hath not compared himselfe unto Separate all weaknesse and impefection which is in them yet great impressions of love must abide He is as a Father a Mother a Sheaphard an Hen over Chickins and the like Psal. 103. 13. Isa. 63. 16. Math 6. 6. Isa 66. 13. Psal 23. 1. Isa. 40. 11. Math 23. 37. I shall not need to adde any more proofes This is that which is demónstrated There is love in the person of the Father peculiarly held out untô the Saints as wherein he will and doth hold Communion with them Now to compleat Communion with the Father in love two § 13 things are required of Believers 1. That they receive it of him 2. That they make suitable returnes unto him 1. That they doe receive it Communion consists in giving and receiving Untill the Love of the Father be received we have no Communion with him therein How then is this Love of the Father to be received so as to hold fellowship with him I answer by Faith The receiving of it is the believing of it God hath so fully so eminently revealed his Love that it may be received by Faith You believe in God John chap. 14. 1. that is the Father and what is to be believed in him His love for he is love 1 John 8. 8. It is true there is not an immediate acting of Faith upon the § 14 Father but by the Son He is the Way the Truth and the Life no man cometh unto the Father but by him John chap. 14. v. 6. He is the mercifull high Priest over the House of God by whom we have Accesse to the throne of Grace by him is our manuduction unto the Father By him we believe in God 1 Pet. 1. 21. But this is that I say When by and through Christ we have an Accesse unto the Father we then behold his Glory also and see his Love that he peculiarly beares unto us and act faith thereon We are then I say to Eye it to believe it to receive it as in him the Issues and fruits thereof being made out unto us through Christ alone Though there be no Light for us but in the Beames yet we may by the Beames see the sunne which is the Fountaine of it Though all our Refreshment actually lye in the streames yet by them we are led up unto the fountaine Jesus Christ in respect of the love of the Father is but the Beame the Streame wherein though actually all our Light our Refreshment lyes yet by him we are lead to the Fountaine the Sunne of Eternall Love it selfe Would Believers exercise themselves herein they would find it a matter of no small Spirituall improovement in their walking with God This is that which is aymed at Many darke and disturbing thoughts are apt to arise in this thing Few can carry up their hearts and minds to this height by faith as to rest their soules in the Love of the Father they live below it in the troublesome Region of hopes and feares stormes and clouds All here is serene and quiet But how to attain to this pitch they know not This is the will of God that He may always be eyed as Benigne Kind Tender Loving and unchangeable therein and that peculiarly as the Father as the great fountaine and spring of all gracious Communications and fruits of Love This is that which Christ came to reveale God as a Father John 1. 18. That name which he declares to those who are given him out of the world John 17. 6. And this is that which he effectually leads us to by himselfe as he is the only way of going to God as a Father John 14. 5 6. that is as Love And by doing so gives us the rest which he promiseth for the Love of the Father is the only rest of the soule It is true as was said we doe not this formally in the first instant of Believing We believe in God through Christ. 1 Pet. 1. 21. Faith seeks out rest for the soule This is presented to it by Christ the Mediator as the only procuring cause Here it abides not but by Christ it hath an accesse to the Father Ephes. 2. 18. into his Love finds out that he is Love as having a designe a purpose of Love a good pleasure towards us from eternity A delight a complacency a good will in Christ all cause of Anger and Aversation being taken away The soule being thus by Faith through Christ by him brought into the bosome of God into a comfortable perswasion and spirituall perception and sense of his love there reposes and rests it selfe And this is the first thing the Saints doe in their Communion with the Father of the due improovement whereof more afterwards 2. For that suitable returne which is required this also in a § 15 maine part of it beyond which I shall not now extend it consisteth in Love God Loves that he may be beloved When he comes to command the Returne of his Received Love to compleat Communion with him he says My son give me thy Heart Prov. chap. 23. v. 26. thy Affections thy Love Thou shalt Love the Lord thy God with all thy Heart and with all thy soule and with all thy strength and with all thy mind Luk. chap. 10. v. 27. this is the returne that he demandeth When the Soule sees God in his dispensation of Love to be Love to be infinitely lovely and loving rests upon and delights in him as such then hath it Communion with him in Love This is Love that God Loves us first and then we love him again I shall not now goe forth into a discription of divine Love Generally Love is an Affection of union and nerenesse with Complacency therein So long as the Father is looked on under any other Apprehension but only as acting love upon the Soule it breeds in the soule a dread and Aversation Hence the flying and hiding of sinners in the Scriptures But when he who is the Father is considered as a Father acting Love on the Soule this raises it to love againe This is in Faith the ground of all acceptable obedience Deut. 5. 10. Exod. 20. 6. Deut. 10. 12. 11. 1. 13. 13. 3. Thus is this whole businesse stated by the Apostle Ephes. 1. 4. according as hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love It begins in the love of God and ends in our love to him That is it which the Eternall Love of God aymes at in us and workes us up unto It is true our universall obedience falls within the Compasse of our Communion with God but that is with him as God our blessed Soveraigne Lawgiver and Rewarder As he is the Father our Father in Christ as revealed unto us to be Love above and
I say they looke in the first place to the purifying vertue of the blood of Christ which is able to cleanse them from all their sinnes 1 Joh. 1. 7. Being the Spring from whence floweth all the purifying vertue which in the Issue will take away all their Spots and Staines make them holy and without blemish and in the end present them glorious unto himselfe Eph. 5. 26 27. This they dwell upon with thoughts of faith they roll it in their minds and spirits Here faith obtaines new life new vigor when a sence of vilenesse hath even overwhelmed it Here is a fountaine opened draw nigh and see its beauty purity efficacy Here is a foundation laid of that worke whose accomplishment we long for One moments Communion with Christ by faith herein is more effectuall to the purging of the soule to the increasing of Grace then the utmost selfe endeavours of a 1000 ages 2. § 11 They Eye the Blood of Christ as the Blood of Sprinkling Comeing to Jesus the Mediator of the new Covenant they come to the Blood of Sprinkling Heb. 12. 24. The eying of the blood of Christ as shed will not of its selfe take away Pollution There is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shedding of Blood without which there is no Remission Heb. 9. 22. but there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sprinkling of blood without which there is no actuall purification This the Apostle largely describes Heb. 9. When Moses saith he had spoken every precept to the People according to the Law he tooke the blood of Calves and of Goats with water and scarlet wooll Hyssop sprinkled both the book and all the People saying this is the blood of the testament which God hath enjoyned unto you More over he sprinkled with blood both the Tabernacle all the Vessells of the Ministry and allmost all things are by the Law purged with blood It was therefore necessary that the patternes of the things in the Heavens should be purifyed with these but the Heavenly things themselves with better Sacrifices then these v. 19 20 21 22 23. He had formerly compared the Blood of Christ to the blood of Sacrifices as offered in respect of the impetration and the Purchase it made now he doth it unto that blood as sprinkled in respect of its Aplication unto purification and holinesse And he tells us how this sprinkling was performed it was by dipping Hyssop in the blood of the Sacrifice and so dashing it out upon the things and persons to be purifyed As the Institution also was with the Paschall Lamb Exod. 12. 12. Hence David in a sence of the pollution of sin prays that he may be purged with Hyssop Ps. 51. 7. For that this peculiarly respected the Uncleannesse and Defilement of sin is evident because there is no mention made in the Institution of any Sacrifice after that of the Lamb before mentioned of sprinkling blood with Hyssop but only in those which respected purification of uncleannesse As in the case of Leprosy Levit. 14. 6. and all other defilements Numb 19. 18. which latter indeed is not of blood but of the water of separation this also being eminently Typpicall of the blood of Christ which is the Fountaine for separation for Uncleannesse Zech. 13. 1. Now this branch of Hyssop wherein the blood of purification was prepared for the sprinkling of the uncleane is unto us the free promises of Christ. The cleasing vertue of the Blood of Christ lyes in the Promises as the blood of Sacrifices in the Hyssop ready to passe out unto them that draw nigh thereunto Therefore the Apostle argueth from receiving of the Promises unto Universall Holinesse and purity Having therefore these Promises Dearely Beloved let us cleanse our selves from all filthinesse of flesh and Spirit perfecting Holinesse in the feare of the Lord 2 Cor. 7. 1. This then the Saints doe they eye the Blood of Christ as it is in the Promise ready to issue out upon the Soule for the purification thereof and thence is purging and cleansing vertue to be communicated unto them and by the blood of Christ are they to be purged from all their sinnes Joh. 1. 7. Thus farre as it were this Purifying blood thus prepared and made ready is at some distance to the soule Though it be shed to this purpose that it might purge cleanse and Sanctify though it be taken up with the bunch of Hyssop in the Promises yet the soul may not partake of it wherefore 3. § 12 They look upon him as in his own Spirit he is the only Dispenser of the Spirit and of all Grace of Sanctification and Holinesse They consider that upon his Intercession it is granted to him that he shall make effectuall all the fruits of his Purchase to the Sanctification the purifying and making glorious in Holinesse of his whole people They know that this is actually to be accomplished by the Spirit according to the innumerable Promises given to that Purpose He is to sprinkle that blood upon their soules He is to create the Holinesse in them that they long after He is to be himselfe in them a well of water springing up to everlasting life In this state they looke to Jesus here faith fixes its selfe in expectation of his giving out the Spirit for all these ends and purposes mixing the Promises with faith and so becoming actuall partaker of all this Grace This is their way this their Coumunion with Christ This is the life of Faith as to Grace and Holinesse Blessed is the soule that is exercised therein He shall be as a tree planted by the waters that spreadeth forth her rootes by the River and shall not see when heat cometh but her leafe shall be green and shall not be carefull in the yeare of drought neither shall cease from yeilding fruit Jerem 17. 18. Convinced persons who know not Christ nor the fellowship of his sufferings would spin an holinesse out of their own bowells they would worke it out in their own strength They begin it with tyring endeavours and follow it with Vows Dutys Resolutions Ingagements sweating at it all the day long Thus they continue for a season their Hypocrisy for the most part ending in Apostacy The Saints of God do in the very entrance of their walking with him reckon upon it that they have a Threefold want 1. Of the Spirit of Holinesse to dwell in them 2. Of an Habit of Holinesse to be infused into them 3. Of Actuall Assistance to work all their works for them and that if these should continue to be wanting they can never with all their might power and endeavours performe any one act of Holinesse before the Lord. They know that of themselves they have no sufficiency that without Christ they can doe nothing therefore they looke to him who is intrusted with a fullnesse of all these in their behalfe and thereupon by Faith derive from him an Increase of that whereof
respect of the distinct persons of the Godhead with whom they have this fellowship it is either distinct and peculiar or else obtained and exercised joyntly and in common That the Saints have distinct communion with the Father and the Sonne and the Holy Spirit that is distinctly with the Father and distinctly with the Sonne and distinctly with the Holy Spirit and in what the the peculiar Appropriation of this distinct communion unto the severall persons doth consist must in the first place be made manifest 1 John ch 5. v. 7. The Apostle tells us there are three that hear witnesse in Heaven the Father the Word and the Spirit In Heaven they are and bear witnesse to us And what is it that they beare witnesse unto Unto the Sonship of Christ and the Salvation § 2 of Believers in his blood Of the carrying on of that both by Blood and Water Justification and Sanctification is He there treating Now how â—o they hear witnesse hereunto even as three as three distinct witnesse When God Witnesseth concerning our Salvation surely it is in cumbent on us to receive his Testimony And as he beareth witnesse so are we to receive it Now this is done distinctly The Father beareth witnesse the Son beareth witnesse and the Holy Spirit beareth witnesse for they are three distinct Witnesses So then are we to receive their severall Testimonies and in doing so we have communion with them severally for in this giving and receiving of Testimony consists no small part of our Fellowship with God wherein their distinct witnessing consists will be afterward declared 1 Cor ch 12. v. 4 5 6. The Apostle speaking of the distribution of Gifts and Graces unto the Saints ascribes them distinctly § 3 in respect of the Fountain of their communication unto the distinct persons There are diversities of Gifts but the same SPIRIT The one and selfe-same Spirit that is the Holy Ghost v. 12. And there are differences of Administrations but the same LORD the same Lord Jesus v. 3. And there are diversities of Operations but it is the same GOD c. even the Father Ephes. 4. 6. So Graces and Gifts are bestowed and so are they received And not only in the Emanation of Grace from God and the § 4 Elapses of the Spirit on us but also in all our Approaches unto God is the same distinction observed For through Christ we have an Accesse by one spirit unto the Father Ephes. chap. 2. v. 18. Our Accesse unto God whrein we have communion with him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Father The persons being herein considered as ingag'd distinctly into the Accomplishment of the Councell of the will of God revealed in the Gospell Sometimes indeed there is expresse mention made only of the Father and the Son 1 Joh ch 1. v. 3 Our fellowship is with § 5 the Father and with his Son Jesus Christ. The particle and is both distinguishing and uniting Also Joh chap. 14. v. 23. If a man love me he will keep my words and my Father will love him and WEE will come unto him and make our abode with him It is in this communion wherein Father and Son do make their abode with the soule Sometimes the Son only is spoken of as to this purpose 1 § 6 Cor ch 1. v. 9. God is faithfull by whom ye were called unto the fellowship of his Son Iesus Christ our Lord. And Revel ch 3. v. 20. If any man heare my voyce and open the doore I will come in to him and will sup with him and he with me of which place afterwards Sometimes the Spirit alone is mentioned 2 Cor. ch 13. v. 14 The Grace of the Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all This distinct Communion then of the Saints with the Father Son and Spirit is very plaine in the Scripture but yet it may admit of farther Demonstration Only this caution I must lay in before hand Whatever is affirmed in the pursuit of this truth it is done with Relation to the Explanation ensuing in the beginning of the next Chapter The way and meanes then on the part of the Saints whereby § 6 in Christ they enjoy Communion with God are all the Spirituall and holy actings and outgoings of their soules in those Graces and by those waies wherein both the Morall and Instituted worship of God doth consist Faith Love Trust joy c. are the naturall or Morall worship of God whereby those in whom they are have Communion with him Now these are either immediately acted on God and not tyed to any waies or meanes outwardly manifesting themselves or else they are farther drawn forth in solemne Prayer and Praises according unto that way which he hath appointed That the Scripture doth distinctly assigne all these unto the Father Sonne and Spirit manifesting that the Saints doe in all of them both as they are purely and nakedly morall and as farther cloathed with instituted worship respect each Person respectively is that which to give light to the assertion in hand I shall farther declare by particular Instances 1. For the Father Faith Love Obedience c. are § 7 peculiarly and distinctly yeilded by the Saints unto him and He is peculiarly manifested in those wayes as acting peculiarly towards them which should draw them forth and stirre them up thereunto He gives Testimony unto and beareth witnesse of his Son 1 John chap. 5. v. 9. This is the witnesse of God which he hath testifyed of his Sonne In his bearing witnesse he is an object of beliefe When he gives Testimony which he doth as the Father because he doth it of the Son he is to be received in itby Faith And this is affirmed v. 10. He that believeth on the Son of God hath the witnesse in himselfe To believe on the Sonne of God in this place is to receive the Lord Christ as the Sonne the Son given unto us for all the ends of the Father-Love upon the Credit of the Fathers Testimony and therefore therein is Faith immediately acted on the Father So it it followes in the next words He that believeth not God that is the Father who beares witnesse to the Son makes him a Lyar You belive in God saith our Saviour Joh. chap. 14. 1. that is the Father as such for he adds believe also in me or beleive you in God beleive also in me God as the prima Veritas upon whose Authority is founded and whereinto all divine faith is ultimately resolved is not to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as peculiarly expressive of any Person but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending the whole Deity which undividedly is the prime object thereof But in this particular it is the Testimony and Authority of the Father as such therein of which we speake and whereupon faith is
can take up the Soule with such thoughts of God he hath enough all that he doth desire This hath been his designe and way from the beginning The first blood that Murderer shed was by this meanes He leades our first Parents into hard thoughts of God hath God said so hath he threatned you with death he knows well enough it will be better with you with this Engine did he batter and overthrow all mankind in one and being mindfull of his ancient conquest he readily useth the same weapons wherewith then he so succesfully contended Now it is exceeding Grievous to the Spirit of God to be so slandered in the hearts of those whom he dearely loves How doth he expostulate this with Syon What iniquity g have you seen in me saith he have I been a Wildernesse unto you or a Land of darknesse Syon hath said the Lord hath forgotten me and my God hath forsaken me but can a mother c. The Lord takes nothing worse at the hands of his then such hard thoughts of him knowing full well what fruit this bitter Root is like to beare what Alienation of Heart what drawings back what unbeliefe and Tergiversations in our walking with him How unwilling is a Child to come into the presence of an angry Father Consider then this in the first place Receiving of the Father as he holds out Love to the soule gives him the Honour he aimes at and is exceeding acceptable unto him He often sets it out in an eminent manner that it may be so received He commendeth his Love unto us Rom 5. 8. Behold what manner of Love the Father hath bestowed on us Joh. ch 3. v. 1. Whence then is this folly men are afraid to have good thoughts of God They think it a boldnesse to Eye God as good gracious tender kind loving I speak of Saints but for the other side they can judge him hard austere severe almost implacable and fierce the very worst Affections of the very worst of men and most hated of him Rom. ch 1. v. 31. 2 Tim 3. 3. and think herein they doe well Is not this Soule-deceit from Sathan was it not his designe from the beginning to inject such thoughts of God Assure thy selfe then there is nothing more acceptable unto the Father then for us to keep up our hearts unto him as the eternall fountaine of all that rich Grace which flowes out to sinners in the blood of Jesus and 2. This will be exceeding effectuall to endeare thy soule unto God to cause thee to delight in him and to make thy abode with him Many Saints have no greater burthen in their Lives then that their Hearts do not come clearely and fully up constantly to delight and rejoyce in God that there is still an indisposednesse of Spirit unto close walking with him What is at the bottome of this distemper Is it not their unskilfulnesse in or neglect of this Duty even of holding Communion with the Father in Love So much as we see of the Love of God so much shall we delight in him and no more Every other discovery of God without this will but make the Soule fly from him But if the heart be once much taken up with this the Eminency of the Fathers Love it cannot chuse but be overpowred conquered and endeared unto him This if any thing will worke upon us to make our abode with him If the Love of a Father will not make a child delight in him what will put then this to the venture excercise your thoughts upon this very thing the Eternall Free and Fruitfull Love of the Father and see if your Hearts be not wrought upon to delight in him I dare boldly say believers will find it as thriving a course as ever they pitched on in their lives Sit downe a little at the Fountaine and you will quickly have a farther discovery of the sweetnesse of the streames You who have run from him will not be able after a while to keep at a distance for a moment Ob. But some may say Alasse how shall I hold communion with § 13 the Father in Love I know not at all whether be Loves me or no and shall I venture to cast my selfe upon it How if I should not be accepted should I not rather perish for my presumption then find sweetnesse in his Bosome God seems to me only as a consuming fire and everlasting burnings so that I dread to look up unto him Ans. I know not what may be understood by knowing of the Love of God though it be carried on by Spirituall sense and Experience yet it is received purely by believing Our knowing of it is our believing of it as revealed We have known and believed the Love that God hath to us God is Love 1 Joh. ch 4. v. 16. This is the Assurance which at the very Entrance of walking with God thou maist have of this Love He who is Truth hath said it and what-ever thy Heart saies or Sathan saies unlesse thou wilt take it up on this account thou doest thy endeavour to make him a lyar who hath spoken it 1 Joh. 5. 10. Ob. 2. I can believe that God is Love to others for he hath said he § 14 is Love but that he will be so to me I see no ground of perswasion there is no cause no Reason in the world why he should turne one thought of love or kindnesse towards me and therefore I dare not cast my selfe upon it to hold communion with him in his speciall love Ans. He hath spoken it as particularly to thee as to any one in the world And for cause of love he hath as much to fixe it on thee as on any of the Children of men that is none at all without himselfe So that I shall make speedy work with this objection Never any one from the foundation of the World who believed such Love in the Father and made returnes of Love to him againe was deceived neither shall ever any to the Worlds end be so in so doing Thou art then in this upon a most sure bottome If thou believest and receivest the Father as Love he will infallibly be so to thee though others may fall under his severity but Ob 3. I cannot find my heart making Returnes of Love unto God Could I find my Soule set upon him I could then believe his Soule delighted § 15 in me Answ. This is the most preposterous course that possibly thy thoughts can pitch upon a most ready way to rob God of his glory Herein is Love saith the Holy Ghost not that we loved God but that he loved us first 1 Joh. 4. 10 19. Now thou wouldest invert this Order and say herein is Love not that God loved me but that I love him first This is to take the Glory of God from him that whereas he loves us without a cause that is in our selves and we have all cause in the World to love him
thou wouldest have the contrary viz that something should be in thee for which God should love thee even thy love to him and that thou shouldest love God before thou knowest any thing lovely in him viz. whether he love thee or no. This is a course of fleshes finding out that will never bring Glory to God nor peace to thy own Soule Lay downe then thy Reasonings take up the Love of the Father upon a pure Act of believing and that will open thy Soule to let it out unto the Lord in the Communion of Love To make yet some farther improvement of this Truth so opened and exhorted unto as before it will discover unto us the § 14 Eminency and Priviledge of the Saints of God What low thoughts soever the Sons of men may have of them it will appeare that they have meat to eate that the World knowesnot of they have close communion and fellowship with the Father They deale with him in the enterchange of love Men are generally esteemed according to the company they keep It is an Honour to stand in the presence of Princes though but as Servants What Honour then have all the Saints to stand with boldnesse in the presence of the Father and there to enjoy his Bosome love What a blessing did the Queen of Sheba pronounce on the Servants of Solomon who stood before him and heard his Wisdome How much more blessed then are they who stand continually before the God of Solomon hearing his Wisdome enjoying his love Whilest others have their fellowship with Sathan and their own Lusts making provision for them and receiving perishing refreshments from them whose end is destruction whose God is their Belly and whose Glory is in their shame who mind earthly things they have this sweet Communion with the Father Moreover what a safe and sweet retreat is here for the Saints § 17 in all the Scornes Reproaches Scandalls misrepresentations which they undergoe in the World When a Child is abused abroad in the streets by strangers he runns with speed to the bosome of his Father there he makes his complaint and is comforted In all the hard censures and tongue-persecutions which the Saints meet withall in the streets of the World they may runne with their moanings unto their Father and be comforted As one whom his Mother comforteth so will I comfort you saith the Lord Isa 66. v. 13. So that the Soule may say if I have hatred in the World I will goe where I am sure of Love though all others are hard to me yet my Father is tender and full of compassion I will goe to him and satisfy my selfe in him Here I am accounted vile frowned on and rejected but I have honour and Love with him whose kindnesse is better then Life it selfe There I shall have all things in the Fountaine which others have but in the dropps there is in my Fathers Love every thing desireable there is the sweetnesse of all mercies in the abstract it selfe and that fully and durably Evidently then the Saints are the most mistaken men in the § 18 world If they say come have Fellowship with us are not men ready to say why what are you a sorry company of Seditious Factious Persons be it known unto you that we despise your Fellowship when we intend to leave Fellowship with all honest men and men of worth then will we come to you But alasse how are men mistaken truely their Fellowship is with the Father let men think of it as they please they have close spirituall Heavenly Refreshings in the mutuall Communication of Love with the Father himselfe How they are generally misconceived the Apostle declares 2 Cor. chap. 6. v. 8 9 10. As deceivers and yet true as unknown yet well known as dying and behold we live as chastened and not killed as sorrowfull yet always rejoysing as poore yet making many rich as having nothing yet possessing all things And as it is thus in Generall so in no one thing more then this that they are looked on as poore low despicable persons when indeed they are the only great and noble Personages in the world Consider the Company they keep it is with the Father who so glorious the Merchandise they trade in it is Love what so precious doubtlesse they are the excellent on the Earth Psal. 16. v. 3. Further this will discover a maine difference between § 19 the Saints and empty Professors as to the Performance of Dutyes and so the Enjoyment of outward Priviledges fruitlesse Professors often walk hand in hand with them but now come to their secret retirements and what a difference is there there the Saints hold Communion with God Hypocryts for the most part with the world and their own Lusts with them they converse and Communicate they hearken what they will say to them and make provision for them when the Saints are sweetly wrapt up in the Bosome of their Fathers Love It is oftentimes even almost impossible that Believers should in outward appearance goe beyond them who have very rotten hearts but this meat they have which others know not of this Refreshment in the Banqueting house wherein others have noe share in the multitude of their thoughts the Comforts of God their Father refresh their Soules Now then to draw towards a close of this Discourse if § 20 these things be so what manner of men ought we to be in all manner of holy conversation even our God is a consuming fire What Communion is there between Light and Darknesse Shall sinne and lust dwell in those thoughts which receive in and carry out Love from and unto the Father Holinesse becometh his presence for ever An unclean Spirit cannot draw nigh unto him an unholy Heart can make no abode with him A lewd Person will not desire to hold fellowship with a Sober man and will a man of vaine and foolish Imaginations hold communion and dwell with the most holy God There is not any Consideration of this Love but is a powerfull motive unto Holinesse and leads thereunto Ephraim says what have I to doe any more with Idols when in God he finds Salvation Communion with the Father is wholly inconsistent with loose walking If we say that we have followship with him and walke in darkenesse we lye and doe not the truth 1 Joh. 1. 6. He that saith I know him I have Communion with him and keepeth not his Commandements is a liar and the truth is not in him chap. 1. v. 4. The most specious and glorious pretence made to an acquaintance with the Father without holinesse and Obedience to his Cammandements serves only to prove the pretenders to be lyars The love of the world and of the Father dwell not together And if this be so to shut up all how many that goe under the name of Christians come short of the Truth of it How § 20 unacquainted are the Generaliy of Professors with the Mystery of this Communion
and the fruits of it Doe not many very evidently hold Communion with their lusts and with the world and yet would be thought to have a Portion and Inheritance among them that are Sanctifyed They have neither new name nor white stone and yet would be called the people of the most High May it not be said of many of them rather that God is not in all their thoughts then that they have Communion with him The Lord open the Eyes of men that they may see and know that walking with God is a matter not of forme but power And so farre of peculiar Communion with Father in the Instance of love which we have insisted on He is also faithfull who hath called us to the fellowship of his Son Jesus Christ our Lord of which in the next place PART II. CHAP. I. Of the Fellowship which the Saints have with Jesus Christ the Son of God That they have such a fellowship proved 1 Cor. 1. 9. Revel 3. 20. Cant. 2 1 2 3 4 5 6 7. opened Prov. 9. 1 2 3 4 5. OF that distinct Communion which we have with the § 1 Person of the Father we have treated in the foregoing Chapters we now proceed to the Consideration of that which we have with his Son Jesus Christ our Lord. Now the Fellowship we have with the second Person is with him as Mediator in that Office whereunto by dispensation he submitted himselfe for our sakes being made of a woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons Gal. 4. 4 5. And herein I shall doe these two things 1. Declare that we have such Fellowship with the Son of God 2. Shew wherein that Fellowship or Communion doth consist For the first I shall only produce some few places of Scripture § 2 to confirme it that it is so 1 Cor. chap. 1. v. 9. God is faithfull by whom ye were called to the Fellowship of his Sonne Jesus Christ our Lord. This is that whereunto all the Saints are called and wherein by the Faithfullnesse of God they shall be preserved even Fellowship with Jesus Christ our Lord. We are called of God the Father as the Father in pursuite of his Love to communion with the Sonne as our Lord. Revel chap 3 v. 20. Behold I stand at the doore and knock if any man heare my voyce and open the doore I will come in-to him and § 3 sup with him and he with me Certainly this is Fellowship or I know not what is Christ will Sup with Believers he refreshes himsefe with his own Graces in them by his Spirit bestowed on them The Lord Christ is excedingly delighted in tasting of the sweet fruits of the Spirit in the Saints Hence is that prayer of the Spouse that shee may have something for his Entertainment when he commeth to her Cant. 4. 16 Awake O North-Wind and come thou South blow upon my Garden that the Spices thereof may flow out let my beloved come into his Garden and eat his pleasant fruits The Soules of the Saints are the Garden of Jesus Christ the good ground Heb. 6. 7 8. A Garden for delight he rejoyces in them his delights are with the Sons of Men Prov. 8. 31. and he rejoyces over them Zeph 3. 17. And a Garden for fruit yea pleasant fruit So he describes it Cant. 4. 12 13. 14. A Garden inclosed is my sister my Spouse a spring shut up a Fountaine sealed thy Plants are an Orchard of Pomgranates with pleasant fruits Camphire with Spicknard Spicknard and Saffron Calamus and Cynamon with all trees of Frankincense Mirrbe and Aloes with all chiefe fruits Whatever is sweet and delicious for tast whatever savoury and odoriferous whatever is usefull and medicinall is in this Garden There is all manner of Spirituall refreshments of all kinds whatever in the Soules of the Saints for the Lord Jesus On this account is the Spouse so earnest in the prayer mentioned for an increase of these things that her beloved may sup with her as he hath promised A wake O north wind c. Oh that the breathings and workings of the Spirit of all Grace might stirre up all his guifts and Graces in me that the Lord Jesus the beloved of my soule may have meet and acceptable entertainment from mee God complaines of want of fruit in his vineyard Isa. 5. 3. Hos. 10. 1. want of good food for Christs entertainment is that the Spouse fear'd labours to prevent A barren heart is not fit to receive him And the delight he takes in the fruits of the spirit is unspeakable This he expresses at large chap. 5. 1. I am come saith he I have eat I am refreshed He calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of his sweetnesses or most pleasant to him Moreover as Christ supps with his Saints so he hath promised they shall sup with him to compleat the fellowship that they have with him Christ provides for their Entertainment in a most eminent manner There are Beasts killed and Wine is mingled and a table furnished b Prov. ch 9. 2. He calls the spirituall dainties that he hath for them a Feast a Wedding A feast of fat things Wine upon the Lees c. The fatted Calfe is killed for their entertainment Such is the Communion and such is the mutuall Entertainment of Christ and his Saints in that communion Cantic 2. 1 2 3 4 5 6 7. I am the Rose of Sharon and the lilie of the Valleys As the Lilie among the thornes so is my love among the § 8 daughters as the Aple-tree among the trees of the wood so is my beloved among the Sonnes in his shaddow I delighted and sate down and his fruit was sweet to my tast c. In the two first verses you have the description that Christ gives first of himselfe then of his Church Of himselfe v. 1. that is what he is to his Spouse I am the Rose of Sharon and the Lily of the Valleys The Lord Christ is in the Scripture compared to all things of Eminency in the whole Creation He is in the Heavens the Sunne and the bright morning starre As the lyon among the beasts the Lyon of the tribe of Judah Among the flowers of the field here he is the Rose and the Lilie The two Eminencies of Flowers sweetnesse of savour and beauty of coulour are divided between these The Rose for sweetnesse and the Lilie for beauty Solomon in all his glory was not arrayed as one of these have the preheminence Further he is the Rose of Sharon a fruitfull plain where the choisest herds were fed 1 Chr. 27. 29. so eminent that it is promised to the Church that there shall be given unto her the Excellency of Sharon Isa. 35. 2. This fruitfull place doubtlesse brought forth the most Precious Roses Christ in the Savour of his love and in his Righteousnesse which is as the Garment wherein
Jacob received his blessing giving forth a smell as the smell of a pleasant field Gen. 27. v. 27. is as this excellent Rose to draw and allure the Hearts of his Saints unto him As God smelled a sweet Savour from the blood of his Attonement Eph. 5. 2. So from the Graces wherewith for them he is annointed his Saints receive a refreshing cherishing savour Cant. 1. 2. A sweet savour expresses that which is acceptable and delightfull Gen 8. 21. He is also the Lilie of the Vallyes that of all flowers is the most eminent in beauty Mat. 6. 29. most desireable is he for the comlinesse perfection of his person incomparably fairer then the children of men of which afterwards He then being thus unto them abundantly satiating all their spirituall senses their refreshment their ornament their delight their Glory in the next verse He tells us what they are to him As the Lilie among the thornes so is my beloved among the Daughters That Christ his Church are likened unto termed the same thing as here the Lily is as from their Union by the Indwelling of the same Spirit so from that conformity and likenesse that is between them and whereunto the Saints are appointed Now shee is a Lillye very beautifull unto Christ As the Lilly among the thornes 1. By the way of Eminency as the Lilly excelleth the thornes so doe the Saints all others whatever in the Eye of Christ. Let Comparison be made so will it be found to be And 2. by the way of triall the residue of the world being pricking briers and grieving thornes to the house of Israel Ezek. 28. 24. The best of them is a brier and the most upright of them sharper then a thorne Hedge Mich. 7. 4. And thus are they among the Daughters even the most eminent Collections of the most improved professors that are no more but so There cannot be in any comparison a greater exaltation of the Excellency of any thing So then is Christ to them indeed v. 1. So are they in his his Esteem and indeed v. 2. How he is in their esteem and indeed we have v. 3. As the Aple-tree among the Trees of the wood so is my beloved among § 5 the Sonnes I sate down under his shaddow with great delight and his fruit was sweet to my tast To carry on this entercourse the Spouse begins to speake her thoughts of and to shew her delight in the Lord Christ. And as he compares her to the Lilly among the Thornes so shee him to the Aple-tree among the trees of the wood And she addes this Reason of it even because he hath the two eminent things of Trees which the Residue of them have not 1. Fruit for food 2. Shade for Refreshment of the one shee eateth under the other shee resteth both with great delight All other sons either Angells the Sons of God by Creation Job 1. 6. 38. 7. or the Sons of Adam the best of his off-spring the Leaders of those companys which v. 2. are called Daughters or Sons of the old Creation the toppe branches of all its desireable things are to an hungry weary soule such alone seek for shade and fruit but as the fruitlesse leafelesse trees of the Forrest which will yeild them neither food nor Refreshment In Christ saith shee there is fruit fruit sweet to the Tast. Yea his flesh is meat indeed and his blood is drink indeed Joh. 6. 55. Moreover he hath brought forth that everlasting Righteousnesse which will abundantly satisfy any hungry soule after it hath gone to many a barren Tree for food and hath found none Besides he aboundeth in precious and pleasant Graces whereof I may eate yea he calls me to do so and that abundantly These are the fruits that Christ beareth They speake of a Tree that bringeth forth all things needfull for life in food and raiment Christ is that Tree of life which hath brought forth all things that are needfull unto life eternall In him is that Righteousnesse which we Hunger after in him is that water of life which who so Drinketh of shall thirst no more Oh how sweet are the fruits of Christ's mediation to the faith of his Saints He that can find no reliefe in Mercy Pardon Grace Acceptation with God Holinesse Sanctification c. is an utter stranger to these things wine in the Lees that are prepared for believers Also he hath Shades for Refreshment and Shelter Shelter from wrath without and Refreshment because of wearinesse from within The first use of the Shade is to keep us from the Heate of the Sun as did Jonah's Gourd When the Heate of wrath is ready to scorch the Soule Christ interposing beares it all under the shaddow of his wings we sit downe constantly quietly safely putting our trust in him And all this with great delight Yea who can expresse the Ioy of a soul safe shaddowed from wrath under the Covert of the Righteousnesse of the Lord Jesus There is also Refreshment in a shade from wearinesse He is as the shaddow of a great Rock in a weary Land Isa 32. 2. From the power of Corruptions trouble of Temptations distresse of persecutions there is in him quiet Rest and Repose Math. 11. 27. 28. Having thus mutually described each other and so made it manifest that they cannot but be delighted in Fellowship and § 6 Communion in the next verses that Communion of theirs is at large set forth and described I shall briefely observe foure things therein 1. Sweetnesse 2. Delight 3. Safety 4. Comfort 1. Sweetnesse He brought me to the Banqueting House or House of wine It is all set forth under expressions of the greatest § 7 sweetnesse and most delicious Refreshment Flagons Apples Wine c. He entertains me saith the Spouse as some great Personage Great Personages at great Entertainments are had into the Banqueting house the House of wine and dainties These are the preparations of Grace and Mercy Love Kindnesse supplys revealed in the Gospell declared in the Assemblys of the Saints exhibited by the Spirit This Love is better then Wine Cant. 1. v. 1. it is not in meats and drinkes but Righteousnesse and Peace and Ioy in the Holy Ghost Gospell daintys are sweet refreshments Whether these Houses of Wine be the Scriptures the Gospell or the Ordinances dispensed in the Assemblys of the Saints or any eminent and signall manifestations of speciall Love as banqueting is not every days worke nor used at ordinary entertainments it is all one Wine that cheereth the heart of man that makes him forget his misery Prov. 31. 6 7. that gives him a cherefull look and countenance Gen. 49. 12. is that which is promised The Grace exhibited by Christ in his Ordinances is Refreshing Strengthning Comforting and full of Sweetnesse to the Soules of the Saints Woe be to such full Soules as loath these Hony Combes But thus Christ makes all his Assemblys to be banqueting Houses and
there he gives his Saints Entertainment 2. Delight The Spouse is quite ravished with the sweetnesse of this entertainment finding love and care and kindnesse bestowed § 8 by Christ in the assemblys of the Saints hence she cryes out v. 5. Stay me with Flaggons comfort me with Apples for I am sick of Love Upon the discovery of the Excellency and sweetnesse of Christ in the banqueting house the soule is instantly overpowred and cryes out to be made partaker of the fulnesse of it She is sick of Love not as some suppose fainting for want of a sense of Love under the Apprehension of Wrath but made sick and faint even overcome with the mighty actings of that divine Affection after she had once tasted of the sweetnesse of Christ in the Banqueting house Her desire deferred makes her heart sick therefore she cries stay me c. I have seen a glimpse of the king in his beauty tasted of the fruit of his righteousnesse my soule melteth in longing after him Oh support and sustaine my Spirit with his presence in his Ordinances those Flaggons and Apples of his banqueting house or I shall quite sinke and faint Oh what hast thou done blessed Jesus I have seen thee and my soule is become as the Chariots of Amminadab let me have something from thee to support me or I dye When a person is fainting on any occasion these two things are to be done strength is to be used to support him that he sink not to the ground and comfortable things are to be applied to refresh his spirits These two the soule overpowred and fainting with the force of its own love raised by a sense of Christ's prayeth for it would have strengthning grace to support it in that condition that it may be able to attend its duty and consolations of the Holy Ghost to content revive and satiate it untill it come to a full enjoyment of Christ. And thus sweetly and with delight is this Communion carried on 3. Safety His banner over me was Love v. 4. The Banner is § 9 an Embleme of safety and protection a signe of the presence of an host Persons belonging to an Army do encampe under their Banner in security So did the children of Israel in the wildernesse every Tribe kept their Campes under their own Standard It is also a token of successe and victory Psal 20. 6. Christ hath a banner for his saints and that is Love All their protection is from his Love and they shall have all the Protection his Love can give them This safeguards them from Hell death all their Enemies What ever presses on them it must passe through the Banner of the love of the Lord Jesus They have then great spirituall safety which is another Ornament or Excellency of their Communion with him 4. Supportment and Consolation v. 6. His left hand is under my head and his right hand doth embrace me Christ here hath the posture § 10 of a most tender friend towards any one in sicknesse and sadnesse The Soule faints with Love spirituall longings after the enjoyment of his presence and Christ comes in with his Embraces He nourisheth and cherisheth his Church Ephes. ch 5. v. 29. Isa. 63. 13. Now the hand under the head is supportment sustaining Grace in pressures and difficulties and the hand that doth embrace the hand upon the heart is joy and consolation in both Christ rejoycing as the Bridegroome rejoyceth over the Bride Isa 62 5. Now thus to lye in the Armes of Christs Love under a perpetuall influence of supportment and Refreshment is certainely to hold communion with him And hereupon v. 1. the spouse is most earnest for the continuance of this fellowship charging all so to demeane themselves that her beloved be not disquieted or provoked to depart In briefe this whole Book is taken up in the description of the Communion that is between the Lord Christ and his saints therefore it is very needlesse to take from thence any more particular instances thereof I shall only adde that of Prov. ch 9. v. 1 2 3 4 5. Wisdome § 11 hath builded her house she hath hewen out her seven pillars She hath killed her beasts she hath mingled her Wine she hath also furnished her table She hath sent forth her maidens she cryeth upon the highest places of the City Who so is simple let him turne in hither as for him that wanteth understanding she saith to him Come eat of my bread and drink of the Wine that I have mingled The Lord Christ the Eternall Wisdome of the Father and who of God is made unto us Wisdome erects a spirituall-house wherein he makes provision for the entertainment of those Guests whom he so freely invites His Church is the House which he hath built on a perfect number of pillars that it might have a stable foundation His slaine Beasts and mingled Wine wherewith his table is furnished are those spirituall fatt things of the Gospell which he hath prepared for those that come in upon his Invitation surely to eat of this bread and drinke of this Wine which he hath so graciously prepared is to hold fellowship with him for in what waies or things is there nearer communion then in such I might further evince this Truth by a consideration of all the Relations wherein Christ and his Saints do stand which necessarily require that there be a communion between them if we do suppose they are faithfull in those Relations but this is commonly treated on and something will be spoken to it in one signall instance afterwards CHAP. II. What it is wherein we have peculiar Fellowship with the Lord Christ. This is in Grace This proved Ioh. 1. 14 16 17. 2 Cor. 13. 14. 2 Thess. 3. 17 18. Grace of various acceptations Personall Grace in Christ proposed to Consideration The Grace of Christ as Mediator intended Psal. 45. 2. Cant. 5. 9. Christ how white and ruddy His fitnesse to save from the grace of Union His fullnesse to save His suitablenesse to endeare These considerations improved HAving manifested that the Saints hold peculiar Fellowship § 1 with the Lord Jesus it nextly followes that we shew wherein it is that they have this peculiar Communion with him Now this is in GRACE This is every where ascribed to him by the way of Eminency Joh. 1. v. 14. He dwelt among § 2 us full of GRACE and Truth Grace in the Truth and substance of it All that went before was but Typpicall and in Representation in the truth and substance it comes only by Christ. Grace and truth is by Iesus Christ v. 17. And of his fullnesse we receive GRACE for GRACE v 16. that is we have Communion with him in Grace we receive from him all manner of Grace whatever and therein have we Fellowship with him So likewise in that Apostollicall Benediction wherein the Communication § 3 of spirituall Blessings from the severall Persons unto the Saints is so exactly distinguished it
Company that enquires for her let not thy spirit be cast down at the weakenesse of thy supplications let me yet heare thy sighs and groanes thy breathings and pantings to me they are very sweet very delightfull and thy spirituall countenance thy appearance in heavenly things is comely and delightfull unto me Neither doth he leave her thus but chap. 4. 8. presseth her hard to a closer with him in this conjugall bond Come with me from Lebanon my spouse with me from Lebanon look from the top of Amana from the the top of Shenir and Hermon from the Lyons dens and the mountaines of the Leopards Thou art in a wandring condition as the Israelites of old among Lyons and Leopards sins and troubles come from thence unto me and I will give thee refreshment Math. 11. 27. upon this Invitation the spouse boldly concludes chap. 7. 10. that the desire of Christ is towards her that he doth indeed love her and ayme at taking her unto this fellowship with himselfee So in carrying on this union Christ freely besto weth himself upon the Soule Precious and excellent as he is he becometh ours He makes himselfe to be so and with him all his Graces Hence saith the spouse my Beloved is mine in all that he is he is mine Because he is Righteousnesse he is the Lord Our Righteousnesse Jer. ch 23. v. 6. Because he is the Wisedome of God and the power of God he is made unto us Wisedome c. 1 Cor. 1. 30. Thus the Branch of the Lord is beautifull and glorious and the fruite of the Earth is excellent and comely to them that are escaped of Israel Isa. 4. v. 2. This is the first thing on the part of Christ the free donation and bestowing of himselfe upon us to be our Christ our beloved as to all the Ends and Purposes of Love Mercy Grace and Glory whereunto in his Mediation he is designed in a marriage Covenant never to be broken This is the Summe of what is intended The Lord Jesus Christ fitted and prepared by the Accomplishment and furniture of his Person as Mediatour and the large purchase of Grace and Glory which he hath made to be an Husband to his Saints his Church tenders himselfe in the Promises of the Gospell to them in all his desireablenesse convinces them of his good-will towards them and his alsufficiency for a supply of their wants and upon their consent to accept of him which is all he requires or expects at their hands he ingageth himselfe in a marriage Covenant to be theirs for ever 2. On the part of the Saints It is their free willing consent § 9 to receive embrace and submit unto the Lord Jesus as their Husband Lord and Saviour to abide with him subject their soules unto him and to be ruled by him for ever Now this in the soule is either initiall or the Solemne Consent at the first entrance of Union or Consequentiall in renewed Acts of Consent all our dayes I speake of it especially in this latter sense wherein it is proper unto Communion not in the former wherein it primarily intendeth Union There are two things that compleat this selfe Resignation of the soule 1. The liking of Christ for his Excellency Grace and suitablenesse § 10 farre above all other beloveds whatever preferring him in the Judgement andmind above them all In the place above mentioned Can. 5 9 10. the Spouse being earnestly pressed by Professors at large to give in her thoughts concerning the Excellency of her beloved in comparison of other Endearements Answereth expressly that he is the chiefest of ten thousand yea v. 16. altogether lovely infinitely beyond comparison with the choysest created good or Endearement imaginable The soule takes a view of all that is in the world the Lust of the Flesh the Lust of the Eyes and the pride of Life and sees it all to be vanity that the world passeth away and the Lust thereof 1 Joh. chap. 2. v. 16 17. these beloveds are no way to be compared unto him It views also Legall Righteousnesse blamelessnesse before men uprightnesse of Conversation Dutys upon conviction and concludes of all as Paul doth Phil. 3. v. 8. Doubtlesse I count all these things losse for the Excellency of the knowledge of Christ Jesus my Lord. So also doth the Church Hos. ch 14. v. 3 4. reject all appearing Assistances whatever as goodly as Ashur as promising as Idols that God alone may be preferred And this is the soules entrance into conjugall Communion with Jesus Christ as to Personall Grace the constant preferring him above all Pretenders to its Affections counting all Losse and dung in comparison of him Beloved Peace beloved naturall Relations beloved Wisedome and learning beloved Righteousnesse beloved dutys all losse compared with Christ. 2. The accepting of Christ by the Will as its only Husband Lord and Saviour This is called receiving of Christ Joh. ch 1. § 11 v. 12. and is not intended only for that Solemne Act whereby at first entrance we close with him but also for the constant frame of the soule in abiding with him and owning of him as such When the soule consents to take Christ on his own termes to save him in his own way and says Lord I would have had thee and Salvation in my way that it might have been partly of mine endeavours and as it were by the workes of the Law I am now willing to receive thee and to be saved in thy way meerly by Grace and though I would have walked according to my own mind yet now I wholly give up my selfe to be ruled by thy Spirit for in thee have I Righteousnesse and strength in thee am I justifyed and do glory then doth it cary on Communion with Christ as to the Grace of his Person This it is to receive the Lord Jesus in his comelinesse and Eminency Let Believers exercise their Hearts abundantly unto this thing This is choyce Communion with the Son Jesus Christ. Let us receive him in all his Excellencys as he bestowes himselfe upon us Be frequent in thoughts of faith comparing him with other Beloveds Sin World Legall Righteousnesse and preferring him before them counting them all Losse and Dung in comparison of him And let our soules be perswaded of his Sincerity and willingnesse in giving himselfe in all that he is as Mediatour unto us to be ours And let our Hearts give up themselves unto him let us tell him that we will be for him and not for another Let him know it from us he delights to heare it yea he says sweet is our voice and our Countenance is comely and we shall not faile in the Issue of sweet Refreshment with him DIGRESSION I. Some Excellencys of Christ proposed to Consideration to endeare our hearts unto him His description Cant. 5. opened TO strengthen our hearts in the Resignation mentioned of our selves unto the Lord Christ as our husband as also to § 1 make way
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.
that one drop the least of the blood of Christ was abundantly enough to redeeme all the World but they erre not knowing the desert of sinne nor the severity of the Justice of God If one drop lesse then was shed one pang lesse then was laid on would have done it those other dropps had not been shed nor those other pangs laid on God did not cruciate the dearly Beloved of his soule for nought But there is more then all this It pleased God to bruise him to put him to griefe to make his soule an offering for sinne and to powre out his life unto death He hid himselfe from him was farre from the voyce of his cry untill he cryed out my God my God why host thou forsaken me He made him sinne and a Curse for us executed on him the sentence of the Law brought him into an Agony wherein he sweat thick drops of blood was grievously troubled and his soule was heavy unto death he that was the power of God and the Wisdome of God went stooping under the burthen untill the whole frame of nature seemed astonished at it Now this as I said before that it discovered the Indignation of God against sinne so it clearly holds out the desert of it Would you then see the true demerit of sinne take the measure of it from the Mediation of Christ especially his Crosse It brought him who was the Son of God equall unto God God blessed for ever into the forme of a Servant who had not where to lay his head it pursued him all his life with afflictions and persecutions lastly brought him under the rod of God there bruised him and brake him slâ—w the Lord of Life Hence is deep humiliation for it upon the account of him whom we have pierced And this is the first spirituall view of sinne we have in Christ. 2. The Wisdome of understanding our impotency by reason of § 27 sinne is wrapped up in him By our impotency I understand two things 1. Our disability to make any Attonement with God for sinne 2. Our disability to answer his mind and will in all or any of the Obedience that he requireth by Reason of sinne For the First that alone is discovered in Christ. Many enquiries have the sonnes of men made after an Attonement many wayes have they entered into to accomplish it After this they enquire Mich 6. 6 7. will any manner of Sacrifices though appointed of God as burnt offerings and Calves of a year old though very costly thousands of rams and ten thousands Rivers of oyle though dreadfull and tremendous offering violence to nature as to give my Children to the fire will any of these things make an attonement David doth positively indeed determine this businesse Psal 49. 7 8. none of them of the best or richest of men can by any meanes redeeme his Brother nor give to God a ransome for him for the Redemption of their soules is precious and it ceaseth for ever It cannot be done no attonement can be made Yet men would still be doeing still attempting hence did they heap up Sacrifices some costly some bloody and inhumane The Jews to this day think that God was atton'd for sinne by the sacrifices of Bulls and Goats and the like and the Socinians acknowledge no Attonement but what consists in mens Repentance and new obedience In the crosse of Christ are the mouthes of all stopped as to this thing For 1. God hath there discovered that no Sacrifices for sinne though of his own appointment could ever make them perfect that offered them Heb. 10. 11. Those Sacrifices could never take away sinne those services could never make them perfect that performed them as to the Conscience Heb. 9. 9. as the Apostle proves Chap. 10. 1. and thence the Lord rejects all Sacrifices and offerings whatever as to any such end and purpose v. 6 7 8. Christ in their stead saying Lo I come and by him we are justified from all from which we could not be justified by the Law Act. 13 34. God I say in Christ hath condemned all Sacrifices as wholly insufficient in the least to make an attonement for sinne And how great a thing it was to instruct the Sons of man in this Wisdome the event hath manifested 2. He hath also written vanity on all other endeavours whatever that have been undertaken for that purpose Rom. 3. 24 25 26. by setting forth his only Sonne to be a propitiation he leaves no doubt upon the spirits of men that in themselves they could make no attonement For if Righteousnesse were by the Law then were Christ dead in vaine To what purpose should he be made a propitiation were not we our selves weake and without strength to any such purpose so the Apostle argues Rom. 6. 6. when we had no power then did he by death make an Attonement as v 8 9. This Wisdome then is also hid in Christ men may see by other helpes perhaps farr enough to fill them with dread and Astonishment as those in Isa. 33. 14. But such a sight and view of it as may lead a soule to any comfortable settlement about it that only is discovered in this treasury of heaven the Lord Jesus 2. Our disability to answer the mind and will of God in all or any of the Obedience that he requireth is in him only to be discovered This indeed is a thing that many will not be acquainted with to this day To teach a man that he cannot doe what he ought to do for which he condemnes himself if he doe it not is no easy taske Man rises up with all his power to plead against a conviction of impotency Not to mention the proud conceits and expressions of the Philosophers how many that would be called Christians do yet creep by severall degrees in the perswasion of a power of fulfilling the Law and from whence indeed should men have this knowledge that we have not Nature will not teach it that is proud and conceited and it is one part of its pride weaknesse and corruption not to know it at all The Law will not teach it for though that will shew us what we have done amisse yet it will not discover to us that we could not doe better yea by requiring exact obedience of us it takes for granted that such power is in us for that purpose it takes no notice that we have lost it nor doth it concerne it so to doe This then also lyes hid in the Lord Jesus Rom. 8. 2 3 4. The Law of the spirit of Life in Christ Jesus hath made me free from the Law of sinne and death For what the Law could not doe in that it was weak through the flesh God sending his own Sonne in the likenesse of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in us The Law can bring forth no
should tend to universall quietnesse hath allmost constantly given universall disquietnesse unto themselves in whom it hath been most eminent In much wisedome is much griefe Ecles 1. 18. And in the issue some of them have made away with themselves as Ahithophel the most of them have been violently dispatched by others There is indeed no end of the folly of this wisdome The great men of the world carry away the reputation of it really it is found in few of them They are for the most part common events whereunto they contribute not the least mite which are ascribed to their care vigilancy and foresight Mean men that have learned to adore what is above them reverence the meetings and conferences of those who are in Greatnesse and esteem Their weaknesse and folly is little known where this wisedome hath been most eminent it hath dwelt so close upon the borders of Atheisme been attended with such falsenesse and injustice that it hath made its possessors wicked and infamous I shall not need to give any more instances to manifest the insufficiency of this wisedome for the attainning of its own peculiar and immediate End This is the vanity of any thing whatever that it comes short of the marke it is directed unto It is farre then from being true and solid Wisedome seeing on the forehead thereof you may read disappointment And this is the first Reason why true wisedome cannot consist in either of these because they come short even of the particular and immediate ends they ayme at But 2. Both these in conjunction with their utmost immprovement are not able to reach the true generall end of wisedome This Assertion § 48 also falleth under an easy demonstration and it were a facile thing to discover their disabilility and unsuitablenesse for the true end of wisedome but it is so professedly done by him who had the largest portion of both of any of the Sornes of men Solomon in his Preacher that I shall not any further insist upon it To draw then unto a close If true and solid wisedome is not in the least to be found amongst these if the pearle be not bid in this feild if these two are but vanity disappointment it cannot but be to no purpose to seek for it in any thing else below these being amongst them incomparably the most excellent and therefore with one accord let us set the crown of this Wisedom on the head of the Lord Jesus Let the Reader then in a few words take a view of the Tendency of this whole Digression To draw our hearts to the more cheerfull entertainment of and delight in the Lord Jesus is the ayme thereof If all wiseome be laid up in him and by an interest in him only to be attained if all things beside him and without him that lay claime thereto are folly and vanity let them that would be wise learne where to repose their soules CHAP. IV. Of Communion with Christ in a Conjugall Relation in respect of consequentiall Affections His delight in his Saints first insisted on Isa. 62. 5. Cant. 3. 11. Prov. 8. 21. Instance of Christs delight in Believers He reveales his whole heart to them Joh. 15. 14 15. Himselfe 1 Joh. 14. 21. His Kingdome Enables them to communicate their mind to him giving them Assistance a way boldnesse Rom. 8. 26 27. The Saints delight in Christ this manifested Cant. 2. 7. Chap. 8. 6. Chap. 3. 1 2 3 4 5. opened Their delight in his Servants and ordinances of worship for his sake THE Conmunion begun as before declared between Christ and the soule is in the next place carryed on § 1 by suitable consequentiall Affections Affections suiting such a relation Christ having given himselfe to the soule loves the soule and the soule having given it selfe unto Christ loveth him also Christ loves his own yea he loves them to the end Joh. 13. v. 1. and the Saints they love Christ they love the Lord Jesus Christ in sincerity Ephes. the last Now the love of Christ wherewith he follows his Saints consists in these foure things 1. Delight 2. Valuation 3. Pity or compassion 4. Bounty The love also of the Saints unto Christ may be referred to these four heads 1. Delight 2. Valuation 3. Chastity 4. Duty Two of these are of the same kind and two distinct as is required in this Relation wherein all things stand not on equall termes 1. The first thing on the part of Christ is Delight Delight is the § 2 flowing of Love Joy the rest and complacence of the mind in a suitable desireable Good enjoyed Now Christ delights exceedingly in his Saints As the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee Is. 62 5. hence he calleth the day of his Espousals the day of the gladnesse of his heart Can. 3 11. It is known that usually this is the most immixed delight that the Sons of men are in their Pilgrimage made partakers of The Delight of the Bridegroome in the day of his espousalls is the height of what an expression of delight can be carried unto This is in Christ answerable to the Relation he takes us into His heart is glad in us without sorrow And every day whilst we live is his wedding day It is said of him Zeph. 3. 17. The Lord thy God in the midst of thee that is dwelling amongst us taking our nature Joh. 1. 14. is mighty he will save he will rejoyce over thee with joy he will rest in his Love he will joy over thee with singing which is a full description of delight in all the parts of it joy and exaltation rest and complacence I rejoyced said he in the habitable parts of the earth and my delights were with the Sons of men Prov. 8. 31. The thoughts of Communion with the Saints were the joy of his heart from Eternity On the Compact and agreement that was between his Father and him that he should divide a portion with the Strong and save a remnant for his inheritance his soule rejoyced in the thoughts of that pleasure and delight which he would take in them when he should actually take them into Communion with himselfe Therefore in the preceding verse it is said he was by him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say we as one brought up with him alumnus the 70 render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latine with most other translations cuncta componens or disponens The word taken actively signifye him whom another takes into his care to breed up and disposeth of things for his advantage so did Christ take us then into his care and rejoyced in the thoughts of the execution of his trust Concerning them he saith here will I dwell and here will I make my habitation for ever For them hath he chosen for his Temple and his dwelling place because he delighteth in them This makes him take them so nigh himselfe in every relation As he is
soules for the cause of his absence Secondly searching the promises for his presence 1. The soule finding not Christ present in his wonted manner warming cherishing reviving it with love nigh to it supping with it always filling its thoughts with himselfe dropping myrrhe and sweet tasts of love into it but on the contrary that other thoughts croud in and perplex the heart and Christ is not nigh when enquired after it presently enquires into the cause of all this calls it selfe to an account what it hath don how it hath behaved its selfe that it is not with it as at other times that Christ hath withdrawn himselfe and is not nigh to it in the wonted manner Here it accomplisheth a diligent search It considers the love tendernesse and kindnesse of the Lord Jesus what delight he takes in abiding with his Saints so that his departure is not without cause and provocation How saith it have I demeaned my selfe that I have lost my beloved Where have I been wandring after other lovers and when the miscarriage is found out it abounds in revenge and indignation 2. Having driven this to some issue the soule applyeth it selfe to the promises of the Covenant wherein Christ is most gratiously exhibited unto it Considers one ponders another to find a tast of him It considers dilligently if it can see the delightfull Countenance favour of Christ in them or no but now if as it often falls out the soule finds nothing but the carkasse but the bare letter in the promise if it come to it as to the grave of Christ of which it may be sayd not in it self but in respect of the seeking soule he is risen he is not here this amazes the soule and it knows not what to do As a man that hath a Jewell of great price having no occasion to use it lays it aside as he supposes in a safe place in an agony and extremity of want going to seek for his Jewell he finds it not in the place he expected and is filled with amazement and knows not what to doe so is it with this pearle of the Gospell after a man hath sold all that he hath for it and enjoyed it for a season then to have it missing at a time of need it must needs perplex him So was it with the Spouse here I sought him saith shee but I found him not A thing which not seldome befalls us in our Communion with Christ. But what doth she now doe doth she give over and search § 14 no more nay but says shee v. 2. I will arise I will not so give over I must have Christ or dye I will now arise or let me arise and goe about this businesse 1. She resolves to put her selfe upon another course a more vigorous inquest I will arise and make use of other meanes besides those of private prayer meditation selfe-searching and inquiring into the Promises which shee had insisted on before It carries 1. Resolution and a Zealous violent casting off that frame wherein she had lost her love I will arise I will not rest in this frame I am undone if I doe So sometimes God calls his Church to arise and shake it selfe out of the dust abide not in that Condition 2. Diligence I will now take another course I will leave no way unattempted no meanes untried whereby I may possibly recover Communion with my Beloved This is the condition of a Soule that finds not the wonted presence of Christ in its private and more retired inquiries Dull in prayer wandring in Meditations rare in thoughts of him I will not beare this frame what ever way God hath appointed I will in his strength vigorously pursue untill this frame be altered and I find my beloved 2. Then the way she puts her self upon is to goe about the City Not to insist upon particulars nor to strain the parts of the Allegory too far the City here intended is the City of God the Church and the passing through the broad and narrow streets is the diligent enquiry that the Spouse makes in all the paths and ordinances given unto it This then is the next thing the Soule addresses it selfe unto in the want of Christ when it finds him not in any private indeavours it makes vigorous application to the Ordinances of publique worship in prayer in preaching in Administration of the seales doth it look after Christ. Indeed the great enquiry the soules of Believers make in every ordinance is after Christ. So much as they find of him so much sweetnesse and refreshment have they and no more Especially when under any desertion they rise up to this enquiry They listen to every word to every prayer to finde if any thing of Christ any light from him any Life any Love appeares to them Oh that Christ would at length meet me in this or that Sermon and recover my poor heart to some sight of his Love to some tast of kindnesse The Solicitousnesse of a Believer in his inquest after Christ when he finds not his presence either for Grace or Consolation as in former days is indeed inexpressible Much of the frame of such a heart is couched in the redoubling of the Expression I sought him I sought him setting out an unconceivable passion and suitably industrious desire Thus being disappointted at home the Spouse proceeds But yet see the Event of this also she sought him but found him not It doth sometimes so fall out all will not doe they shall seek him and not find him they shall not come nigh him let them that enjoy any thing of the presence of Christ take heed what they doe if they provoke him to depart if they loose him it may cost them many a bitter enquiry before they finde him againe When a soul prays and Meditates searches the promises in private when it with earnestnesse and diligence attends all Ordinances in publick and all to get one glimpse of the face of Jesus Christ and all in vaine it is a sad condition What now follows in this estate v. 3. The watchmen found § 15 me c. That these watchmen of the City of God are the Watchmen and Officers of the Church is confessed and it is of sad consider ration that the Holy Ghost doth sometimes in this Book take notice of them on no good account plainly chap. 5. 7. they turn persecutors It was Luther's saying nunquam periclitatur religio nise inter reverendissimos Here they are of a more Gentle temper and seeing the poore disconsolate soule they seem to take notice of her Condition It is the duty indeed of faithfull watchmen to take notice of poor troubled deserted soules not to keep at a distance but to be willing to assist And a truely pressed soule on the account of Christs Absence cannot cover its love but must be enquiring after him saw you him whom my soul loveth This is my Condition I have had sweet enjoyment of my blessed Jesus
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
by some strong impulse of actuall grace § 18 recovers the soule from the very borders of Sin So it was in the case of David 1 Sam. 24. 4 5 6. He was almost gone as he speakes himselfe his feet had well nigh slipt The temptation was at the door of prevalency when a mighty impulse of Grace recovers him To shew his Saints what they are their own weakenesse and infirmity he sometimes suffers them to goe to the very edge and brow of the hill and then causeth them to here a word behind them saying this is the right way walk in it and that with power and efficacy and so recovers them to himselfe 3. By taking away the Temptation it selfe when it grows so strong and violent that the poor soule knows not what to doe This is called delivering the Godly out of temptation 2 Pet. 2. 9. As a man is pluckt out of the snare and the snare left behind to hold another This have I known to be the case of many in sundry perplexing Temptations When they have been quite weary have tryed all meanes of helpe and assistance and have not been able to come to a comfortable issue on a suddaine unexpectedly the Lord Christ in his tendernesse and compassion rebukes Sathan that they heare not one word more of him as to their temptation Christ comes in in the storme and saith peace be still 4. By giving in fresh supplys of Grace according as Temptations do grow or increase So was it in the case of Paul 2 Cor. 12. 9. My Grace is sufficient for thee The Temptation whatever it were grew high Paul was earnest for it's removall and receives only this Answer of the sufficiency of the grace of God for his supportment notwithstanding all the growth and increase of the temptation 5. By giving them wisedome to make a right holy and spirituall improvement of all temptations James bids us count it all joy when we fall into manyfold Temptations Ja. 1. 2. which could not be done were there not an holy Sprituall use to be made of them which also himselfe manifests in the words following There are manifold uses of Temptations which experienced Christians with assistance suitable from Christ may make of them This is not the least that by them we are brought to know our selves So Hezechiah was left to be try'd to know what was in him By temptation some bosome hidden corruption is oftentimes discovered that the soul knew not of before As it was with Hazel in respect of enormous crimes so in lesser things with the Saints They would never have believed there had been such lusts and corruptions in them as they have discovered upon their temptations Yea divers having been tempted to one sin have discovered another that they thought not of As some being tempted to pride or worldlinesse or loosenesse of conversation have been startled by it lead to a discovery of a neglect of many dutys and much communion with God which before they thought not of And this is from the tender care of Jesus Christ giving them in suitable helpe without which no man can possibly make use of or improve a Temptation And this is a suitable helpe indeed whereby a temptation which otherwise or to other persons might be a deadly wound proves the lancing of a fester'd sore and the letting out of corruption that otherwise might have endangered the life it selfe So 1 Pet. 1. 6. If need be ye are in heavinesse through manifold temptations 6. When the soul is at any time more or lesse overcome by temptations Christ in his tendernesse relieves it with mercy and pardon So that his shall not sink utterly under their burden 1 Joh. 2. 1 2. By one more or all of these ways doth the Lord Jesus manifest his conjugall tendernesse and compassion towards his Saints in under their Temptations 2. Christ is compassionate towards them in their Afflictions in all their Afflictions he is Afflicted Is. 63. 9. yea it seems that all § 19 our afflictions at least those of one sort namely which consist in Persecutions are his in the first place ours only by participation Coll. 1. 24. We fill up the measure of the Afflictions of Christ. Two things evidently manifest this compassionatenesse in Christ. 1. His interceding with his Father for their releife Zech 1. 12. Christ intercedeth on our behalfe not only in respect of our sinnes but also our sufferings and when the worke of our Afflictions is accomplished we shall have the reliefe he interceds for The Father always heares him And we have not a deliverance from trouble a recovering of health ease of paine freedome from any evill that ever laid hold upon us but it is given us on the intercession of Jesus Christ. Believers are unacquainted with their own condition if they looke upon their mercys as dispensed in a way of common providence And this may indeed be a cause why we esteem them no more are no more thankefull for them nor fruitfull in the enjoyment of them we see not how by what meanes nor on what account they are dispensed to us The Generation of the people of God in the world are at this day alive undevour'd meerly on the account of the Intercession of the Lord Jesus His Compassionatenesse hath been the fountaine of their deliverances Hence often times he rebukes their sufferings and Afflictions that they shall not act to the utmost upon them when they are under them He is with them when they passe through fire and water Isa. 43. 2 3. 2. In that that he doth and will in the winding up of the matter so sorely revenge the quarrell of their sufferings upon their enemies He avenges his Elect that cry unto him yea he doth it speedily The controversy of Sion leads on the day of his vengeance Isa. 34. 4. He lookes upon them sometimes in distresse and considers what is the state of the world in reference to them Zach. 1. 11. We have walked to and fro through the earth and behold all the earth sitteth still and is at rest Say his Messengers to him whom he sent to consider the world and its condition during the affliction of his people This commonly is the condition of the world in such a season they are at rest and quiet their hearts are abundantly satiated they drinke wine in bowles and send gifts one to another Then Christ lookes to see who will come in for their succour Isa. 59. 16 17 and finding none engaging himselfe for their reliefe by the destruction of their adversaries himselfe undertakes it Now this vengeance he accomplishes two ways 1. Temporally upon Persons Kingdomes Nations and Countrys A type whereof you have Is. 63. 1 2 3 4 5 6. As he did it upon the old Roman world Revel 6. 16. and this also he doth two ways 1. By calling out here and there an eminent opposer and making him an example to all the world so he dealt
doubt not but that the great controversy which God hath had with this Nation for so many yeares which he hath pursued with so much Anger and Indignation was upon this account that contrary to that glorious light of the Gospell which shone among us the wills and fancys of men under the name of order decency and the Authority of the Church a Chimaera that none knew what it was nor wherein the power of it did consist nor in whome reside were imposed on men in the ways and worship of God Neither was all that pretence of Glory beauty comlinesse and conformity that then was pleaded any thing more or lesse then what God doth so describe in the Church of Israel Ezek. 16. v. 25 and forwards Hence was the Spirit of God in prayer derided hence was the powerfull preaching of the Gospell despised hence was the Sabbath decryed hence was holinesse stigmatized and persecuted to what end that Jesus Christ might be deposed from the sole priviledge and power of Law-making in his Chruch that the true husband might be thrust aside and adulterers of his Spouse Embraced that taske-masters might be appointed in and over his house which he never gave to his Church Ephes. 4. 12. that a ceremonious pompous outward shew worship drawne from Pagan Judaicall and Antichristian observations might be introduc'd of all which there is not one word tittle or iota in the whole booke of God This then they who hold Communion with Christ are carefull of They will admit of nothing practice nothing in the worship of God private or publicke but what they have his warrant for unlesse it comes in his name with thus saith the Lord Jesus they will not heare an Angel from Heaven They know the Apostles themselves were to teach the Saints only what Christ commanded them Math. 28. 20. You know how many in this very nation in the days not long since passed yea how many thousands left their native soyle and went into a vast and Howling wildernesse in the utmost parts of the world to keep their soules undefiled and chast to their deare Lord Jesus as to this of his worship and institutions 2. They readily embrace receive and practise every thing that § 28 the Lord Christ hath appointed They enquire diligently into his minde and will that they may know it They goe to him for directions and begge of him to lead them in the way they have not known The 119. Psalme may be a patterne for this How doth the good holy soule breath after instruction in the ways and ordinances the statutes and judgements of God This I say they are tender in What ever is of Christ they willingly submit unto accept of and give up themselves to the constant practice hereof What ever comes on any other account they refuse 4. Christ manifests and evidences his love to his Saints in a way of bounty in that rich plentifull provision he makes for them It hath pleased the Father that in him all fullnesse should dwell Col. 1. 19. and that for this end that of his fullnesse we might all receive Grace for Grace Joh. 1. 16. I shall not insist upon the particulars of that provision which Christ makes for his Saints with all those influences of the Spirit of life and grace that dayly they receive from him that bread that he gives them to the full the refreshment they have from him I shall only observe this that the Scripture affirmes him to doe all things for them in an abundant manner or to doe it richly in a way of bounty Whatever he gives us his grace to assist us his presence to comfort us he doth it abundantly You have the Generall assertion of it Rom. 5. 20. Where sin abounded Grace did abound much more If grace abound much more in comparison of sin it is abundant grace indeed as will easily be granted by any that shall consider how sin hath abounded doth in every soule Hence he is said to be able we are bid to expect that he should do for us exceeding abundantly above what we can aske or think Eph 3. 20 Is it pardoning mercy we receive of him why he doth abundantly pardon Is. 55. 7. he will multiply or add to pardon he will add pardon to pardon that grace mercy shall abound above all our sins iniquities Is it the Spirit he gives us he sheds him upon us richly or abundantly Tit. 3. 6. not only bidding us drink of the waters of life freely but also bestowing him in such a plentifull measure that rivers of water shall flow from them that receive him Joh. 7. 38 39. that they shall never thirst any more who have drank of him Is it Grace that we receive of him he gives that also in a way of bounty We receive abundance of Grace Rom. 5. 17. he abounds towards us in all wisedome and Prudence Ephes. 1. 18. Hence is that invitation Can. 5 1. If in any thing then we are straitned it is in our selves Christ deals bountifully with us Indeed the great sinne of believers is that they make not use of Christ's Bounty as they ought to do that we do not every day take of him mercy in Abundance The oyle never ceaseth till the vessels cease supplys frō Christ faile not but only when our faith failes in receiving them 4. Then our returne to Christ is in a way of duty unto this two things are required § 29 1. That we follow after practice Holinesse in the power of it as it is obedience unto Jesus Christ under this formality as obedience to him All Gospell-obedience is called whatsoever Christ commands us Mat. 28. 20. And saith he Joh. 15. 14. ye are my friends if you do what I command you and it is required of us that we live to him who dyed for us 2 Cor. 5. 15. live to him in all holy obedience live to him as our Lord and King Not that I suppose there are peculiar precepts and a peculiar law of Jesus Christ in the observance whereof we are justifyed as the Socinians fancy for surely the Gospell requires of us no more but to love the Lord our God with all ourhearts and all our soules which the Law also required but that the Lord Jesus having brought us into a condition of acceptance with God wherein our obedince is well pleasing to him we being to honour him as we honour the Father that we have a respect peculiar regard to him in all our Obedience so Tit. 2. 14. he hath purchased us unto himself thus Believers do in their obedience they eye Jesus Christ. 1. As the Author of their Faith and Obedience for whose sake it is given to them to believe Phil. 1. 29. and who by his Spirit works that obedience in them So the Apostle Heb. 12. 1 2. in the course of our obedience we still look to Jesus the Author of our Faith Faith is here both the grace of Faith
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
soules In the light of his Countenance is life peace Now if we walk in the light as He is light we have fellowship one with another 1 Ioh 1. 7. and verily our fellowship is with the Father and with the Sonne Jesus Christ v. 3. He that walkes in the light of new obedience he hath Communion with God and in his presence is fullnesse of joy for ever without it there is nothing but darknesse and wandring and confusion 3. Usefullnesse A man without Holinesse is good for nothing Ephraim saies the Prophet is an empty vine that brings forth fruit to it selfe And what is such a vine good for nothing saith another Prophet a man cannot make a pin of it so much as to hang a vessell on A barren tree is good for nothing but to be cut downe for the fire Notwithstanding the seeming usefullnesse of men who serve the providence of God in their Generations I could easily manifest that the World and the Church might want them and that indeed in themselves they are good for nothing only the holy man is commune bonum 3. The end of it in respect of others in the world is manifold 1. It serves to the Conviction and stopping the mouthes of § 32 some of the Enemies of God both here and hereafter Here 1 Pet. 3. 16. Keeping a good Conscience that wherein they speak against you as evill doers they may be ashamed beholding your good conversation in Christ. By our keeping of a good Conscience men will be made ashamed of their false accusations That whereas their malice and hatred of the wayes of God hath provoked them to speake all manner of evill of the profession of them by the Holinesse and Righteousnesse of the Saints they are convinced and made ashamed as a Thiefe is when he is taken and be driven to acknowledge that God is amongst them and that they are wicked themselves Ioh. 17. 23. 2. Hereafter It is said that the Saints shall judge the World It is on this as well as upon other considerations Their good workes their Righteousnesse their Holinesse shall be brought forth and manifested to all the world and the Righteousnesse of Gods judgements against wicked men be thence evinced See saies Christ these are they that I own whom you so despised and abhorred and see their workes following them this and that they have done when you wallowed in your Abominations Math. 25. 42 43. 2. The Conversion of others 1 Pet. 2. 12. Having your conversation honest among the Gentiles that wherein they spake against you as evill doers beholding your good works they may glorify God in the day of visitation Math. 5 17. Even Revilers Persecutors Evill speakers have been overcome by the constant holy walking of Professours and when their day of visitation hath come have Glorified God on that account 1 Pet. 3. 1 2. 3. The Benefit of all partly in keeping of Judgments from the residue of men as ten good men would have preserved Sodome partly by their reall communication of good to them with whom they have to doe in their Generation Holinesse makes a man a good man usefull to all and others eat of the fruits of the Spirit that he brings forth continually 4. It is necessary in respect of the state and condition of Justified Persons and that whether you consider their Relative state § 33 of Acceptation or their state of Sanctification 1. They are Accepted and received into friendship with an Holy God a God of purer eyes then to behold iniquity who hates every uncleane thing And is it not necessary that they should be Holy who are admitted into his presence walke in his sight yea lay in his bosome Should they not with all diligence cleanse themselves from all pollution of Flesh and Spirit and perfect Holinesse in the feare of the Lord 2. In respect of Sanctification we have in us a new creature 2 Cor. 5. 17. this new Creature is fed cherished nourished kept alive by the fruits of Holinesse to what end hath God given us new Hearts and new natures Is it that we should kill them stifle the creature that is found in us in the wombe that we should give him to the old man to be devoured 5. It is necessary in respect of the proper place of Holinesse in the new Covenant and that is twofold § 34 1. Of the Meanes unto the end God hath appointed that Holinesse shall be the meanes the way to that eternall life which as in it selfe and originally is his gift by Jesus Christ so with regard to his constitution of our obedience as the means of attaining it is a reward and God in bestowing of it a Rewarder Though it be neither the Cause Matter nor condition of our Justification yet it is the way appointed of God for us to walke in for the obtaining of Salvation And therefore he that hath hope of Eternall life purifies himselfe as He is pure and none shall ever come to that End who walketh not in that way for without Holinesse it is impossible to see God 2. It is a Testimony and pledge of Adoption a signe and evidence of Grace that is of Acceptation with God And 3 ly the whole expression of our thankfulnesse Now there is not one of all these Causes and Reasons of the necessity the indispensible necessity of our Obedience good workes and personall Righteousnesse but would require a more large discourse to unfold and explain then I have allotted to the proposall of them all And innumerable others there are of the same import that I cannot name He that upon these Accounts doth not think universall Holinesse and Obedience to be of indispensible necessity un lesse also it be exalted into the roome of the Obedience and Righteousnesse of Christ let him be filthy still These Objections being Removed and having at the entrance of this Chapter declared what is done on the part of Christ as § 35 to our fellowship with him in this purchased Grace as to our Acceptation with God It remaines that I now shew what also is required and performed on our part for the compleating thereof this then consists in the ensuing particulars 1. The Saints cordially approve of this Righteousnesse as that alone which is absolutely compleat and able to make them acceptable § 36 before God And this supposeth Five things 1. Their cleare and full conviction of the necessity of a Righteousnesse wherewith to appeare before God This is alwaies in their thoughts This in their whole lives they take for granted Many men spend their daies in obstinacy and hardnesse adding drunkennesse unto thirst never once enquiring what their condition shall be when they enter into Eternity Others trifle away their times and their soules sowing the wind of empty hopes and preparing to reap a whirlewind of wrath But this lies at the bottome of all the Saints communion with Christ. A deep fixed resolved perswasion of an absolute and indispensable
necessity of a Righteousnesse wherewith to appeare before God The Holinesse of Gods nature the Righteousnesse of his Goverment the severity of his Law the Terrour of his wrath are alwaies before them They have been all convinced of sinne and have looked on themselves as ready to sink under the vengeance due to it They have all cryed Men and Brethren what shall we doe to be saved Wherewith shall we appeare before God And have all concluded that it is in vaine to flatter themselves with hopes of escaping as they are by nature if God be Holy and Righteous and of purer eyes then to behold iniquity they must have a Righteousnesse to stand before him and they know what will be the cry one day of those who now bear up themselves as if they were otherwise minded Isa. 53. 15. Mich. 7. 6 7. 2. They weigh their own Righteousnesse in the ballance and § 37 find it wanting And this two waies 1. In Generall and upon the whole of the matter at their first setting themselves before God When men are convinced of the necessity of a Righteousnesse they catch at every thing that presents it selfe to them for reliefe Like men ready to sinke in deepe waters catch at that that is next to save them from drowning which sometimes proves a rotten stick that sinkes with them So did the Jewes Rom. 9. 31 32. they caught hold of the Law and it would not relieve them and how they perished with it the Apostle declares Chap. 10. 14. The Law put them upon setting up a Righteousnesse of their own this kept them doing and in hope but kept them from submitting to the Righteousnesse of God Here many perish and never get one step neerer God all their daies This the Saints renounce They have no confidence in the flesh they know that all they can doe all that the Law can doe which is weake through the Flesh will not availe them See what judgement Paul makes of all a mans own Righteousnesse Phil. 3. 8. 10. This they beare in their minds daily this they fill their thoughts withall that upon the account of what they have done can doe ever shall doe they cannot be accepted with God or justified thereby This keepes their soules humble full of a sense of their own vilenesse all their daies 2. In particular they dayly weigh all their particular Actions § 38 in the ballance and find them wanting as to any such compleatnesse as upon their own account to be accepted with God Oh! says a Saint if I had nothing to commend me unto God but this prayer this duty this conquest of a Temptation wherein I my selfe see so many failings so much imperfection could I appeare with any boldnesse before him Shall I then piece up a garment of Righteousnesse out of my best duties ah it is all as a defiled cloath Isa 64. 6. These thoughts accompany them in all their duties in their best and most choice performances Lord what am I in my best estate How little suitablenesse unto thy Holinesse is in my best duties O spare me in reference to the best thing that ever I did in my life When a man who lives up on convictions hath got some enlargements in duties some conquest over a sinne or temptation he Huggs himselfe like Micha when he had got a Levite to be his Priest now surely it shall be well with him now God will blesse him his heart is now at ease he hath peace in what he hath done But he who has Communion with Christ when he is highest in duties of sanctification and holinesse is clearest in the Apprehension of his own unprofitablenesse and rejects every thought that might arise in his heart of setting his peace in them or upon them He saies to his soule doe these things seeme something to thee Alas thou hast to doe with an infinitely Righteous God who lookes through and through all that vanity which thou art but little acquainted withall and should he deale with thee according to thy best workes thou must perish 3. They approve of value and rejoyce in this Righteousnesse § 39 for their Acceptation which the Lord Jesus hath wrought out and provided for them this being discovered to them they approve of it with all their hearts and rest in it Isa. 45. 24. Surely shall one say in the Lord have I righteousnesse and strength This is their voyce and language when once the Righteousnesse of God in Christ is made known to them Here is Righteousnesse indeed here have I rest for my soule Like the Merchant man in the Gospell Math. 13. 45 46. that finds the pearle of price I had been searching up and downe I looked this and that way for helpe but it was farre away I spent my strength for that which was not bread here is that indeed which makes me rich for ever When first the Righteousnesse of Christ for Acceptation with God is revealed to a poore labouring Soul that hath sought for rest and hath found none he is surprized and amazed and is not able to containe it selfe and such an one alwaies in his heart approves this Righteousnesse on a fivefold account 1. As full of infinite wisdome unto them that believe saith the Apostle Christ crucified is the wisdome of God 1 Cor. 1. 24. § 40 They see infinite Wisdome in this way of their Acceptation with God In what darknesse saies such an one in what streights in what intanglements was my poor soule How little able was I to look through the clouds and perplexities wherewith I was encompassed I looked inwards and there was nothing but sinne horror feare tremblings I looked upwards and saw nothing but wrath curses and vengeance I knew that God was an Holy and Righteous God and that no uncleane thing should abide before him I knew that I was a poore vile uncleane and sinfull creature and how to bring these two together in Peace I knew not but in the Righteousnesse of Christ doth a world of Wisdome open it selfe dispelling all difficulties and darknesse and manifesting a Reconciliation of all this O the depth of the riches of the wisdome and knowledge of God! Rom. 11. 33. and Col. 2. 3. but of this before 2. As full of Grace He knows that sinne had shut up the whole way of Grace towards him and whereas God aymes at nothing § 41 so much as the manifestation of his Grace he was utterly cut short of it Now to have a compleat Righteousnesse provided and yet abundance of Grace manifested exceedingly delights the soule to have Gods dealing with his person all Grace and dealing with his Righteousnesse all Justice takes up his thoughts God every where assures us that this Righteousnesse is of Grace It is by Grace and no more of Workes Rom 11. 6. as the Apostle at large sets it out Ephes. 2. 7 8 9. It is from riches of Grace and kindnesse that the provision of this Righteousnesse is made it is
of meere Grace that it is bestowed on us it is not at all of workes Though it be in its selfe a Righteousnesse of workes yet to us it is of meere Grace So Tit. 3. 4 5 6 7. But ofter that the kindnesse and love of God our Saviour toward man appeared Not by workes of righteousnesse which we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost Which he shed on us abundantly through Jesus Christ our Saviour That being justified by his grace we should be made heires according to the hope of eternall life The rise of all this dispensation is kindnesse and Love that is Grace v. 4. The way of Communication negatively is not by workes of Righteousnesse that we have done positively by the communication of the Holy Ghost v. 5. The meanes of whose procurement is Jesus Christ v. 6. And the work it selfe is by grace v. 7. Here is use made of every word allmost whereby the exceeding rich Grace kindnesse mercy and goodnesse of God may be expressed all concurring in this worke As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his goodnesse benignity readinesse to communicate of himselfe and his good things that may be profitable to us 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy love and propensity of mind to help assist relieve them of whom he speakes towards whom he is so affected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy forgivenesse◠compassion tendernesse to them that suffer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free pardoning bounty undeserved love and all this is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He exercises all these Properties and Attributes of his nature towards us that he may save us and in the bestowing of it giving us the Holy Ghost it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he powred him out as water out of a vessell without stop and hesitation and that not in a small measure but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly and in abundance whence as to the work it selfe it is emphatically said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justified by the Grace of him who is such an one And this doe the Saints of God in their communion with Christ exceedingly rejoyce in before him that the way of their Acceptation before God is a way of Grace kindnesse and mercy that they might not boast in themselves but in the Lord and his goodnesse crying how great is thy goodnesse how great is thy bounty 3. They approve of it and rejoyce in it as a way of great peace and security to themselves and their own soules They remember § 42 what was their state and condition whilest they went about to set up a Righteousnesse of their own and were not subject to the Righteousnesse of Christ how miserably they were tossed up and downe with continuall fluctuating thoughts sometimes they had hope and sometimes were full of feare sometimes they thought themselves in some good condition and anon were at the very brink of Hell their Consciences being racked and torne with sinne and feare but now being justified by Faith they have peace with God Rom. 5. 1. All is quiet and serene not only that storme is over but they are in the haven where they would be They have abiding peace with God Hence is that description of Christ to a poore soule Isa. 32. 2. And a man shall be as an hiding place from the wind and a covert from the tempest as rivers of water in a dry place as the shadow of a great rock in a weary land Wind and Tempest and drought and wearinesse nothing now troubles the soule that is in Christ he hath an hiding place and a covert and rivers of water and the shaddow of a great rock for his security This is the great mystery of Faith in this businesse of our Acceptation with God by Christ that whereas the soule of a Believer finds enough in him and upon him to rend the very caule of the heart to fill him with feares terrour disquietments all his dayes yet through Christ he is at perfect peace with God Isa. 26. 3. Psal. 4. 6 7 8. Hence do the soules of Believers exceedingly magnify Jesus Christ that they can behold the face of God with boldnesse confidence peace joy Assurance that they can call him Father beare themselves on his love walke up and down in quietnesse and without feare how glorious is the Son of God in this Grace They remember the wormwood gall that they have eaten the vinegar and teares they have drunk the trembling of their soules like an Aspen leafe that is shaken with the wind when ever they thought of God what contrivances they have had to hide and flye and escape to be brought now to setlement security must needs greatly affect them 4. They cordially approve of this Righteousnesse because it is a way and meanes of the exceeding Exaltation and honour of § 43 the Lord Jesus whom their soules doe love Being once brought to an acquaintance with Jesus Christ their hearts desire nothing more then that He may be honoured and glorifyed to the utmost in all things have the preheminence Now what can more tend to the advancing and honouring of him in our hearts then to know that He is made of God unto us Wisedome and Righteousnesse 1 Cor. 1. 30. Not that He is this or that part of our Acceptation with God but He is all He is the whole They know that in the account of his working out their acceptation with God He is 1. Honoured of God his Father Phil. 2. 7. 8 9 10. He § 44 made himselfe of no reputation and tooke upon him the forme of a servant and was made in the likenesse of men And being found in fashion as a man he humbled himselfe and became obedient unto death even the death of the crosse wherefore God also hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in Heaven and things in earth and things under the earth and that every tongue should confesse that Jesus Christ is Lord to the Glory of God the Father Whether that word wherefore denotes a connexion of causality or only a consequence this is evident that on the account of his suffering and as the end of it He was honoured and exalted of God to an unspeakable preheminence dignity and Authority according as God had promised him on the same account Is. 53. 11 12. Act. 2. 36. Act. 5. 30 31. And therefore it is said that when He had by himselfe purged our sinnes He sate down at the right hand of the Majesty on high Heb. 1. 3. 2. He is on this account honoured of all the Angells in Heaven § 45 even because of this great worke of bringing sinners unto God for they do not only bow down desire to look into the mystery of the crosse 1 Pet. 1. 12. but worship and praise him allways on this
account Revel 5. 11 12 13 14. I heard the voyce of many Angells round about the throne and living creatures and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands saying with a loud voyce worthy is the Lambe that was slaine to receive power and riches and wisedome and strength and Honour and Glory and blessing And every creature which is in Heaven and Earth and under the Earth and such as are in the Sea and all that are in them heard I saying blessing honour glory and power be unto him that sitteth on the Throne and unto the Lambe for ever and ever And the living creatures said Amen and the fore and twenty Elders fell down and worshiped him that liveth for ever and ever The Reason given of this glorious and wonderfull Doxologie this Attribution of Honour and Glory to Jesus Christ by the whole Host of Heaven is because he was the Lambe that was slaine that is because of the worke of our Redemption and our bringing unto God And it is not a little refreshment and rejoycing to the souls of the Saints to know that all the Angells of God the whole Host of Heaven which never sinned doe yet continually rejoyce and ascribe prays and honour to the Lord Jesus for his bringing them to peace and favour with God 3. He is honoured by his Saints all the world over and § 46 indeed if they doe not who should If they honour him not as they honour the Father they were of all men the most unworthy but see what they doe Revel 1. 5 6. Unto him that loved us and washed us from our sinnes in his own blood and hath made us Kings and Priests to God and his Father to him be Glory for ever and ever amen Chap. 5. 8 9 10. The foure living creatures and four and twenty Elders fell down before the Lambe having every one of them harps and golden viols full of Odors which are the prayers of the Saints and they sung a new song saying thou art worthy to take the booke and to open the seales thereof for thou wast slain hast redeemed us unto Godby thy blood out of every kindred and tongue and people and Nation and hast made us unto God Kings and priests and we shall raigne on the earth The great solemne worship of the Christian Church consists in this Assignation of Honour and Glory to the Lord Jesus therefore doe they love him honour him delight in him as Paul Phil. 3. 8. and so the Spouse Cant. 5. 9 10 11. and this is on this account 5. They cordially approve of this Righteousnesse this way § 47 of Acceptation as that which brings Glory to God as such When they were labouring under the guilt of sinne that which did most of all perplex their soules was that their safety was inconsistent with the Glory and honour of the great God with his Justice Faithfullnesse and truth all which were engaged for the destruction of sinne and how to come off from ruine without the losse of their honour he saw not But now by the Revelation of this Righteousnesse from Faith to Faith they plainly see that all the properties of God are exceedingly glorifyed in the pardon Justification and Acceptance of poor sinners As before was manifested And this is the first way whereby the Saints hold daily communion with the Lord Jesus in this purchased Grace of Acceptation with God They consider approve of and rejoyce in the way meanes and thing it selfe 2. They make an Actuall commutation with the Lord Iesus as to their sins and his Righteousnesse of this there are also sundry § 48 parts 1. They Continually keep alive upon their hearts a sense of the guilt evill of sin even then when they are under some comfortable perswasions of their personall Acceptance with God Sense of pardon takes away the horrour and feare but not a due sense of the guilt of sinne It is the daily exercise of the Saints of God to consider the great provocation that is in sinne their sinnes the sin of their nature and lives to render themselves vile in their own hearts and thoughts on that account to compare it with the terrour at the Lord and to judge themselves continually This they doe in Generall my sin is ever before me says David They set sinne before them not to terrify and offright their soules with it but that a due sense of the evill of it may be kept alive upon their hearts 2. They gather up in their thoughts the sins for which they § 49 have not made a papticular reckoning with God in Christ or if they have begun so to doe yet they have not made cleare worke of it nor come to a cleare and comfortable issue There is nothing more dreadfull then for a man to be able to digest his convictions to have sin looke him in the face and speak perhaps some words of terror to him and to be able by any charmes of diversions or delays to put it off without comming to a full tryall as to state and condition in reference thereunto This the Saints doe They gather up their sinnes lay them in the ballance of the Law see and consider their weight and desert And then 3. They make this commutation I speak of with Jesus Christ § 50 that is 1. They seriously consider and by Faith conquer all objections to the contrary that Jesus Christ by the will and appointment of the Father hath really undergone the punishment that was due to those sinnes they laye now under his eye and consideration Isa. 53. 6. 2 Cor. 5. 21. He hath as certainly and really answered the Justice of God for them as if he himselfe the sinner should at that instant be cast into Hell he could doe 2. They hearken to the voyce of Christ calling them to him § 51 with their burden come unto me ye that are weary and heavy laden come with your burdens Come thou poor soule with thy guilt of sinne why what to doe why this is mine saith Christ this Agreement I made with my Father that I should come and take thy sinnes and heare them away They were my lot Give me thy burden give me all thy sinnes thou knowest not what to doe with them I know how to dispose of them well enough so that God shall be glorifyed and thy soule delivered Hereupon 3. They lay downe their sinnes at the Crosse of Christ upon § 52 his shoulders This is Faiths great and bold venture upon the Grace Faithfulnesse and Truth of God To stand by the crosse and say ah He is bruised for my sinnes and wounded for my transgressions and the chastisement of my peace is upon him He is thus made sinne for me Here I give up my sinnes to him that is able to beare them to undergoe them He requires it of my hands that I should be content that he should undertake for them and that I
heartily consent unto This is every days worke I know not how any peace can be maintained with God without it If it be the work of soules to receive Christ as made sinne for us we must receive him as one that takes our sinnes upon him Not as though he dyed any more or suffered any more but as the faith of the Saints of old made that present and done before their eyes not come to passe Heb. 11. 1. So faith now makes that present which was accomplished and past many generations agoe This it is to know Christ Crucified 4. Having thus by Faith given up their sinnes to Christ seen God laying them all on him they draw nigh and take § 53 from him that Righteousnesse which he hath wrought out for them so fulfilling the whole of that of the Apostle 2 Cor. 5. 21. He was made sinne for us that we might become the righteousnesse of God in him They consider him tendering himselfe and his Righteousnesse to be their Righteousnesse before God they take it and accept of it and compleat this blessed bartering and exchange of Faith Anger Curse Wrath death sinne as to its guilt He took it all and takes it all away with him we leave what ever of this nature belongs to us and from him we receive Love Life Righteousnesse and peace Obj. But it may be said surely this course of procedure can § 54 never be acceptable to Jesus Christ What shall we daily come to him with our Filth our Guilt our Sinnes may He not will He not bid us keep them to our selves they are our own shall we be allwaies giving sinnes and taking Righteousnesse Ans. There is not any thing that Jesus Christ is more delighted with then that his Saints should allwaies hold communion with him as to this businesse of giving and receiving For 1. This exceedingly honours him and gives him the Glory § 55 that is his due many indeed cry Lord Lord and make mention of him but honour him not at all How so They take his worke out of his hands and ascribe it unto other things their Repentance their Duties shall beare their iniquities They doe not say so but they doe so The commutation they make if they make any it is with themselves All their bartering about sinne is in and with their own soules The work that Christ came to doe in the world was to bear our iniquities and lay down his life a Ransome for our sinnes The Cup He had to drink of was filled with our sinnes as to the punishment due to them What greater dishonour then can be done to the Lord Jesus then to ascribe this work to any thing else to think to get rid of our sinnes any other way or meanes Herein then I say is Christ honoured indeed when we goe to him with our sinnes by Faith and say unto him Lord this is thy worke this is that for which thou camest into the World this is that thou hast undertaken to doe thou callest for my burthen which is too heavy for me to beare take it blessed Redeemer thou tenderest thy Righteousnesse that is my portion Then is Christ honoured then is the Glory of Mediation ascribed to him when we walke with him in this Communion 2. This exceedingly endeares the soules of the Saints to him § 56 and constraines them to put a due valuation upon him his Love his Righteousnesse and Grace When they find and have the daily use of it then they do it Who would not love him I have been with the Lord Jesus may the poore soule say I have left my sins my by burthen with him and he hath given me his Righteousnesse wherewith I am going with boldnesse to God I was dead and am alive for He dyed for me I was cursed and am blessed for He was made a curse for me I was troubled but have peace for the chastisement of my peace was upon him I knew not what to doe nor whither to cause my sorrow to goe by him have I received joy unspeakable and Glorious if I doe not love him delight in him obey him live to him dye for him I am worse then the Devills in hell Now the great ayme of Christ in the world is to have an high place and esteeme in the hearts of his people to have there as He hath in himselfe the preheminence in all things not to be justled up and downe among other things to be all and in all And thus are the Saints of God prepared to esteeme him upon the engaging themselves to this Communion with him Obj. Yea but you will say if this be so what need we to repent § 57 or amend our wayes it is but going to Christ by faith making this exchange with him and so we may sinne that grace may abound Ans. I judge no mans person but this I must needs say that I doe not understand how a man that makes this objection in cold blood not under a temptation or accidentall darknesse can have any true or reall acquaintance with Jesus Christ however this I am certaine of that this Communion in its selfe produces quite other effects then those supposed For 1. For Repentance it is I suppose a Gospell Repentance that § 58 is intended For a Legall bondage Repentance full of dread amazement terrour selfe-love astonishment at the presence of God I confesse this Communion takes it away prevents it casts it out with its bondage and feare But for Gospell Repentance whose nature consists in Godly sorrow for sinne with its relinquishment proceeding from Faith Love and Abhorrency of sinne on accounts of Father Son and Spirit both Law and Love that this should be hindered by this Communion is not possible I told you that the Foundation of this Communion is laid in a deep serious daily consideration of sinne its guilt vilenesse and abhomination and our own vilenesse on that account That a sense hereof is to be kept alive in and upon the heart of every one that will enjoy this Communion with Christ without it Christ is of no value nor esteeme to him Now is it possible that a man should dayly fill his heart with the thoughts of the vilenesse of sinne on all considerations what ever of Law Love Grace Gospell life and death and be filled with selfe abhorrency on this account and yet be a stranger to Godly sorrow Here is the mistake the Foundation of this Communion is laid in that which they suppose it overthrowes 2. But what shall we say for obedience if Christ be so Glorified § 59 and honoured by taking our sinnes the more we bring to him the more will he be glorified A man could not suppose that this Objection would be made but that the Holy Ghost who knows what is in man and his heart hath made it for them and in their name Rom. 6. 1 2 3. The very same Doctrine that I have insisted on being delivered Chap. 5. 18 19 20. The same
objection is made to it and for those who think it may have any weight I referre them to the Answer given in that Chapter by the Apostle as also to what was said before to the necessity of our obedience notwithstanding the Imputation of the Righteousnes of Christ. But you will say How should we addresse our selves to the performance of this duty what path are we to walk in § 60 1. Faith exercises it's selfe in it especially three waies 1. In Meditation The heart goes over in its own thoughts the part above insisted on sometimes severally semetimes joyntly sometimes fixing primarily on one thing sometimes on another and sometimes going over the whole At one time perhaps the soule is most upon consideration of its own sinfulnesse and filling it selfe with shame and selfe abhorrency on that account sometimes it is filled with the thoughts of the Righteousnesse of Christ and with joy unspeakable and glorious on that account Especially on great occasions when grieved and burthened by negligence or eruption of corruption then the soule goes over the whole work and so drives things to an issue with God and takes up the peace that Christ hath wrought out for him 2. Considering and enquiring into the promises of the Gospell which hold out all these things the Excellency Fullnesse and Suitablenesse of the Righteousnesse of Christ the Rejection of all false Righteousnesse and the commutation made in the Love of God which was formerly insisted on 3. In Prayer herein doe their Soules goe through this work day by day And this communion have all the Saints with the Lord Jesus as to their Acceptation with God which was the first thing proposed to consideration CHAP. IX Of Communion with Christ in holinesse The severall Acts ascribed unto the Lord Christ herein 1. His Intercession 2. Sending of the Spirit 3. Bestowes habituall Grace What that is and wherein it consists This purchased by Christ bestowed by him Of actuall Grace How the Saints hold communion with Christ in these things manifested in sundry particulars OUr Communion with the Lord Jesus as to that Grace of Sanctification and Purification whereof we have § 1 made mention in the severall distinctions and degrees thereof formerly is nextly to be considered And herein the former Method must be observed and we must shew 1. What are the peculiar Actings of the Lord Christ as to this Communion and 2 dly what is the Duty of the Saints herein The summe is how we hold Communion with Christ in Holinesse as well as in Righteousnesse and that very briefly There are severall Acts ascribed unto the Lord Jesus in reference to this particular as § 2 1. His Interceding with the Father by vertue of his Oblation in the behalfe of his that he would bestow the Holy Spirit on them Here I chuse to enter because of the oblation of Christ it selfe I have spoken before Otherwise every thing is to be run up to that head that sourse and spring There lies the foundation of all spirituall mercies whatever as afterwards also shall be manifested Now the Spirit as unto us a Spirit of Grace Holinesse and Consolation is of the purchase of Christ. It is upon the matter the great promise of the New Covenant Ezek. 11. 19. I will put a new Spirit within you So also Chap. 36. v. 27. Jerem. 32. 39 40. and in sundry other places whereof afterwards Christ is the Mediator and Surety of this new Covenant Heb. 7. 22. Jesus was made Surety of a better Testament or rather Covenant A Testament needs no Surety He is the undertaker on the part of God and man also Of man to give satisfaction of God to bestow the whole Grace of the Promise as Chap. 9. 15. For this cause he is the Mediator of the New Testament that by meanes of death for the Redemption of Transgressions that were under the first Testament they which are called might receive the promise of eternall inheritance He both satisfied for sin and procured the promise He procures all the Love and Kindnesse which are the fruits of the Covenant being himselfe the Originall promise thereof Gen. 3. 16. The whole being so ordered in all things and made sure 2 Sam. 23 5. that the residue of its Effects should all be derived from him depend upon him and be procured by him that he in all things might have the preheminence Col. 1. 19. according to the compact and agreement made with him Isa. 53. 12. They are all the Purchase of his blood and therefore the Spirit also as promised in that Covenant 1 Cor. 1. 20. Now the whole Fruit and Purchase of his Death is made out from the Father upon his Intercession This Ioh. 14. 16 17 18. He promiseth his Disciples that he will pursue the worke which he hath in hand in their behalfe and intercede with the Father for the Spirit as a fruit of his purchase Therefore He tells them that He will not pray the Father for his Love unto them because the Eternall Love of the Father is not the Fruit but the Fountaine of his Purchase but the Spirit that is a Fruit that saith He I will pray the Father for c. And what Christ asketh the Father as Mediator to bestow on us that is part of his Purchase being promised unto him upon his undertaking to doe the will of God And this is the First thing that is to be considered in the Lord Jesus as to the communication of the spirit of Sanctification and purification the First thing to be considered in this our Communion with him He intercedes with his Father that he may be bestowed on us as a Fruit of his Death and Bloodshed in our behalfe This is the Relation of the Spirit of Holinesse as bestowed on us unto the Mediation of Christ. He is the great foundation of the covenant of Grace being himselfe everlastingly destinated and freely given to make a purchase of all the good things thereof Receiving according to promise the Holy Ghost Acts 2. 33. he sheds him abroad on his own This Faith considers fixes on dwells upon For 2 ly His Prayer being granted as the Father allwaies hears him He actually sends his Spirit into the Hearts of his Saints there to dwell in his stead and to doe all things for them and in them which He himselfe hath to doe This Secondly is the Lord Christ by Faith to be Eyed in and that not only in respect of the first enduing of our hearts with his Holy Spirit but also of the continuall supplies of it drawing forth and exciting more effectuall Operations and Actings of that indwelling Spirit Hence though Ioh. 14. 16. He says the Father will give them the Comforter because the Originall and Soveraigne Dispensation is in his hand and it is by him made out upon the Intercession of Christ yet not being bestowed immediatly on us but as it were given into the hand of Christ for us He affirmes
spirit of sanctification was still with David but saith he restore unto me the joy of thy salvation that is the spirit of Consolation that was lost when the promise was made good in the abode of the other 3. The comforter may abide as a Comforter when he doth not actually comfort he soule in truth as to the Essence of Holinesse § 27 he cannot dwell in us but withall he must make us holy for the Temple of God is holy but as to his comforting his actings therein are all of his Soveraigne will so that he may abide and yet no actually comfort us 4. The Spirit often works for it and tenders consolation to § 28 us when we doe not receive it the well is nigh and we see it not we refuse to be comforted I told you that the Spirit as a sanctifier comes with power to conquer an unbelieving heart the spirit as a comforter comes with sweetnesse to be received in a believing heart He speakes we believe not that it is his voyce he tenders the things of consolation and we receive them not my sore ran saith David and my soul refused to be comforted 5. I deny that ever the Holy Spirit doth absolutely and universally § 29 leave a believing soule without consolation a man may be darkned clouded refuse comfort actually find none feele none but radically he hath a foundation of Consolation which in due time will be drawn forth and therefore when God promises that he will heale sinners restore comfort to them as Isa. 57. 17. it is not that they were without any but that they had not so much as they needed that that promise is made To insist on the severall ways whereby men refuse comfort and come short of the strong consolation which God is willing that we should receive is not my purpose at present Thus then the Spirit being sent and given abideth with the soules of Believers leaves them not though he variously manifest himselfe in his operations of which in the next place CHAP. II. Of the Actings of the Holy Ghost in us being bestowed on us He worketh effectually distributeth giveth HAving thus declared from whence and how the Holy Ghost is given unto us as a spirit of Consolation § 1 I come in the next place to declare what are his actings in us and towards us being so bestowed on us and received by us Now here are two generall Heads to be considered 1. The manner and kind of his actings in us which are variously expressed and 2. The particular products of his actings in our soules wherein we have Communion with him The first is variously expressed I shall passe through them briefly 1. He is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worke effectually 1 Cor. 12. 11. § 2 all these worketh or effecteth that one and selfe same spirit it is spoken there indeed in respect of his distribution of gifts but the way is the same for the Communication of Graces and priviledges he doth it by working which as it convinces his personality especially as considered with the words following dividing to every man according to his will for to worke according to will is the the inseparable property of a person and is spoken expressely of God Eph. 1. 11. so in relation to v. 6. foregoing it makes no lesse evident his Deity What he is here said to doe as the Spirit bestowed on us and given unto us there is he said as God himselfe to doe there are diversity of operations but it is one God that worketh all in all which here in other words is all these worketh the selfe same spirit dividing to every man as he will What we have then from him we have by the way of his energeticall working It is not by proposing this or that Argument to us perswading us by these or those morall motives or inducements alone leaving us to make use of them as we can But he workes effectually himselfe what he communicates of Grace or consolation to us 2. In the same verse as to the manner of his operation He is § 3 said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he divideth or distributeth to every one as he will This of distribution adds to that of operation choise judgement and freedome He that distributes variously doth it with choise and judgement and freedome of will such are the proceedings of the Spirit in his dispensations to one he giveth one thing eminently to another another To one in one degree to another in another Thus are the Saints in his soveraginty kept in a constant dependance on him He distributs as he will who should not be content with his portion what claime can any lay to that which he distributeth as he will which is farther manifested 3. By his being said to give when and what he bestows § 4 they speake with other tongues as the spirit gave them utterance Act. 2. 4. he gave them to them that is freely whatever he bestows npō us is of his gift And hence it is to be observed that in the Oeconomy of our Salvation the acting of no one person doth prejudice the frreedome and liberty of any other so the Love of the Father in sending the Sonne is free and his sending doth no ways prejudice the liberty and Love of the Son but that he lays down his life freely also So the Sati-faction and purchase made by the Sonne doth no way prejudice the freedome of the Fathers Grace in pardoning accepting us thereupon so the Father's and Sonne 's sending of the Spirit doth not derogate from his freedome in his workings but he gives freely what he givts And the reason of this is because the will of the Father Sonne and Holy Ghost is essentially the same so that in the acting of one there is the Counsell of all and each freely therein Thus in Generall is the manner and kind of his working in § 5 us and towards us being bestowed upon us described Power choyse freedome are evidently denoted in theexpressions insisted on It is not any peculiar worke of his towards us that is hereby declared but the manner how he doth produce the Effects that shall be insisted on That which remaines in the last place for the explanation of § 6 the things proposed to be explained as the foundation of the Communion which we have with the Holy Ghost is the Effects that being thus sent thus working he doth produce which I shall do not casting them into any artificiall method but taking them up as I find them lying scattered up and down in the Scripture only descending from those which are more generall to those which are more particular neither aiming nor desiring to gather all the severalls but insisting on those which do most obviously occurre Only as formerly so now you must observe that I speake of the spirit principally if not only as a comforter and not as a sanctifier § 7 and therefore the great work of the spirit towards us
this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit works effectually his power is in it he will work and none shall let him If he will bring to our remembrance the promises of Christ for our Consolation neither Satan nor man sin nor world nor Death shall interrupt our comfort This the Saints who have Communion with the Holy Ghost know to their Advantage sometimes the Heavens are black over them and the Earth trembles under them publick personall calamities and distresses appeare so full of horror and darknesse that they are ready to faint with the Apprehensions of them Hence is their great reliefe and the retrivement of their Spirits their consolation nor trouble depend not on any out ward condition nor inward frame of their own hearts but on the powerfull and effectuall workings of the Holy Ghost which by Faith they give themselves up unto 2. Voluntarily distributing to every one as he will and therefore is this work done in so great variety both as to the § 6 same persons and diverse For the same person full of joy sometimes in a great distresse full of consolation every promise brings sweetnesse when his pressures are great and heavy another time in the least triall seeks for comfort searches the promise and it is farre away The reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit distributes as he will And so with diverse persons to some each promise is full of Life and comfort others tast little all their daies all upon the same account And this faith especially regards in the whole businesse of consolation it depends on the soveraigne will of the Holy Ghost and so is not tied unto any rules or course of procedure Therefore doth it exercise it selfe in waiting upon him for the seasonable accomplishment of the good pleasure of his Will 3. Freely Much of the variety of the dispensation of Consolation by promises depends on this freedome of the spirits operation Hence it is that comfort is given unexpectedly when the heart hath all the Reasons in the World to look for destresse and sorrow thus sometimes it is the first meanes of recovering a backsliding soule who might justly expect to be utterly cast off And these considerations are to be carried on in all the other Effects and fruits of the Comforter of which afterwards And in this first generall Effect or work of the Holy Ghost towards us have we communion and fellowship with him The Life and Soule of all our comforts lye treasured up in the promises of Christ. They are the breasts of all our consolation Who knows not how powerlesse they are in the bare letter even when improved to the uttermost by our considerations of them and meditation on them as also how unexpectedly they sometimes break in upon the soule wth a conquering endearing Life and vigour Here Faith deales peculiarly with the Holy Ghost It considers the promises themselves looks up to him waites for him considers his appearances in the word depended on ownes him in his work and Efficacy No sooner doth the soule begin to feele the life of a promise warming his heart relieving cherishing supporting delivering from feare entanglements or troubles but it may it ought to know that the Holy Ghost is there which will adde to his joy and lead him into fellowship with him 2. The next generall work seemes to be that of Joh. 16. 14. The Comforter shall glorify mee for he shall receive of mine and shall § 7 shew it unto you The work of the spirit is to glorify Christ whence by the way we may see how farre that spirit is from being the comforter who sets up himselfe in the roome of Christ such a spirit as saith He is all himselfe for as for him that suffered at Hierusalem it is no matter that we trouble our selves about him this spirit is now all This is not the Comforter His work is to glorify Christ him that sends him And this is an evident signe of a false spirit what ever its pretence be if it glorify not that Christ who was now speaking to his Apostles and such are many that are gone abroad into the World But what shall this spirit doe that Christ may be glorified He shall saith he take of mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what these things are is declared in the next verse all things that the Father hath are mine therefore I said he shall take of mine It is not of the Essence and essentiall properties of the Father and Son that our Saviour speaks but of the Grace which is communicated to us by them This Christ calls my things being the fruit of his purchase and mediation on which account he saith all his Fathers things are his that is the things that the Father in his Eternall love hath provided to be dispensed in the blood of his Sonne all the fruits of Election these said he the comforter shall receive that is they shall be committed unto him to dispose for your good and advantage to the end before proposed So it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall shew or declare and make them known to you Thus then is he a Comforter He reveales to the soules of Believers the good things of the Covenant of Grace which the Father hath provided and the Sonne purchased He shews to us Mercy Grace Forgivenesse Righteousnesse Acceptation with God letteth us know that these are the things of Christ which he hath procured for us shews them to us for our comfort and establishment These things I say he effectually declares to the soules of Believers and makes them know them for their own good know them as originally the things of the Father prepared from eternity in his Love and Good-will as purchased for them by Christ and laid up in store in the Covenant of Grace for theiruse Then is Christ magnified and glorified in their hearts then they know what a Saviour and Redeemer he is A soule doth never glorify or honour Christ upon a discovery or sense of the Eternall Redemption he hath purchased for him but it is in him a peculiar Effect of the Holy Ghost as our Comforter No man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. 3. He sheds abroad the Love of God in our hearts Rom. 5. 5. That § 8 it is the Love of God to us not our Love to God which is here intended the context is so cleare as nothing can be added thereunto now the Love of God is either of Ordination or of Acceptation The love of his purpose to doe us good or the Love of Acceptation and approbation with him both these are called the Love of God frequently in Scripture as I have declared Now how can these be shed abroad in our hearts not in themselves but in a sense of them in a spirituall apprehension of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is shed abroad the same word that is used concerning the Comforter being given us Titus 2. 6. God
sheds him abundantly or powers him on us so He sheds abroad or powres out the Love of God in our hearts Not to insist on the expression which is Metaphoricall the businesse is that the Comforter gives a sweet and plentifull Evidence and perswasion of the Love of God to us such as the soule is taken delighted satiated withall This is his work and he doth it effectually To give a poore sinfull soule a comfortable perswasion affecting it throughout in all its faculties and affections that God in Jesus Christ loves him delights in him is well pleased with him hath thoughts of tendernesse and kindnesse towards him to give I say a soule an overflowing sence hereof is an unexpressible mercy This we have in a peculiar manner by the H. Gh it is his proper work as all his works are works of Love and kindnes so this of § 9 communicating a sense of the Love of the Father mixes it self with all the particulars of his actings And as we have herein peculiar communion with himselfe so by him we have communion with the Father even in his Love which is thus shed abroad in our hearts so not only do we rejoyce in and Glorify the Holy Ghost which doth this work but in him also whose love it is Thus is it also in respect of the Sonne in his taking of His and showing of it unto us as was declared What we have of heaven in this World lyes herein and the manner of our fellowship with the Holy Ghost on this account falls in with what was spoken before 4. Another Effect we have of his Rom. 8. 16. The spirit it selfe § 10 bears witnesse with our spirits that we are the Children of God You know whose Children we are by nature children of Satan and of the curse or of wrath By the Spirit we are put into another capacity and are Adopted to be the children of God inasmuch as by receiving the spirit of our Father we become the children of our Father Thence is he called v. 15. the Spirit of Adoption Now sometimes the soule because it hath somewhat remaining in it of the principle that it had in its old condition is put to Question whether it be a child of God or no and thereupon as in a thing of the greatest importance puts in its claime with all the Evidences that it hath to make good its Title The spirit comes and beares witnesse in this case An allusion it is to judiciall proceedings in point of Titles and Evidences The Judge being set the person concerned layes his claime produceth his Evidences and pleads them his Adversaries endeavouring all that in them lies to invalidate them and disanull his plea and to cast him in his claime In the middest of the triall a person of known and approved integrity comes into the Court and gives Testimony fully and directly on the behalfe of the claimer which stops the mouthes of all his Adversaries and filles the man that pleaded with joy and satisfaction So is it in this case The soule by the power of its own Conscience is brought before the Law of God there a man puts in his plea that He is a Child of God that he belongs to Gods family and for this end produceth all his Evidences every thing whereby Faith gives him an interest in God Satan in the mean time opposeth with all his might sinne and Law assist him many flawes are found in his Evidences the Truth of them all is questioned and the soule hangs in suspence as to the issue In the middest of the plea and contest the Comforter comes and by a word of promise or otherwise overpowers the heart with a comfortable perswasion and bears downe all objections that his plea is good and that he is a child of God And therefore it is said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When our Spirits are pleading their Right and Title He comes in and bears witnesse on our side at the same time enabling us to put forth acts of filiall obedience kind and Child like which is called crying Abba father Remember still the manner of the Spirit 's working before mentioned that he doth it effectually voluntarily and freely Hence sometimes the dispute hangs long the cause is pleading many years The Law seems sometimes to prevaile sin and Satan to rejoyce and the poor soule is filled with dread about its inheritance perhaps it s own witnesse from its Faith Sanctification former experience keeps up the plea with some life and comfort but the work is not done the conquest is not fully obtained untill the Spirit who worketh freely and effectually when and how he will comes in with his Testimony also cloathing his power with a word of promise he makes all parties concerned to attend unto him and puts an end to the Controversy Herein he gives us holy Communion with himselfe The soule knows his voyce when he speaks nec hominem sonat There is something too great in it to be the Effect of a created power When the Lord Jesus Christ at one word stilled the raging of the Sea and Wind all that were with him knew there was Divine power at hand Math. 4. 39. And when the Holy Ghost by one word stills the tumults and stormes that are raised in the Soule giving it an immediate calme and security it knows his divine power and rejoyces in his presence 5. He seales us We are sealed by the holy Spirit of promise Eph. § 11 1. 13. and grieve not the Holy Spirit whereby you are sealed to the day of redemption chap. 4. 30. I am not very clear in the certaine peculiar intendment of this Metaphor what I am perswaded of the mind of God in it I shall briefely impart In a seale two things are Considered 1. The nature of it 2. The use of it The nature of sealing consists in the imparting of the image or character of the seale to the thing sealed This is to seale a thing to stampe the character of the seale on it In this sense the effectuall Communication of the image of God unto us should be our sealing The Spirit on Believers really communicating the image of God in Righteousnesse and true Holinesse unto the Soule sealeth us To have this stamp of the Holy Ghost so as to be an evidence unto the soul that it is accepted with God is to be sealed by the spirit taking the Metaphor from the nature of sealing And in this sense is our Saviour said to be sealed of God Joh. 6. 27. even from that impression of the power wisedome and majesty of God that he had upon him in the discharge of his Office 2. The End of sealing is twofold 1. To confirme or ratify any grant or conveiance made in writing In such cases men § 12 set their seales to make good and confirme their grants and when this is done they are irrevocable Or to confirme the testimony that is given by any one of the