Righteousnesse no obedience it is weake to any such purpose by reason of the flesh that corruption that is come on us these two things are done in Christ and by him First sinne is condemned as to its guilt and we set free from that the Righteousnesse of the Law by his Obedience is fulfilled in us who could never do it our selves and Secondly that Obedience which is required of us his Spirit works it in us so that that perfection of Obedience which we have in him is imputed to us and the sincerity that we have in Obedience is from his Spirit bestowed on us And this is the most excellent Glasse wherein we see our impotency for what need we his perfect obedience to be made ours but that we have not cannot attaine any what need we his Spirit of life to quicken us but that we are dead in trespasses and in sinnes 3. The Death of sinne sinne dying in us now in some § 29 measure whilst we are alive This is a third Concernment of sinne which it is our wisedome to be acquainted with and it is hid only in Christ. There is a two fold dying of sinne 1. As to the exercise of it in our mortall members 2. As to the root principle and power of it in our soules The first indeed may be learned in part out of Christ. Christlesse men may have sinne dying in them as to the outward exercise of it Mens bodys may be disabled for the service of their lusts or the practice of them may not consist with their interest Sinne is never more alive then when it is thus dying But there is a dying of it as to the root the principle of it the dayly decaying of the strength power and life of it and this is to be had alone in Christ. Sinne is a thing that of it selfe is not apt to dye or to decay but to get ground and strength and life in the subject wherein it is to eternity prevent all its actuall eruptions yet its Originall enmity against God will still grow In Believers it is still dying and decaying untill it be utterly abolished The opening of this treasury you have Rom. 6. 3 4 5 6 7. c Know you not that as many of us as were baptized in Iesus Christ were baptized into his death therefore we are buried with him by baptisme into death that like as Christ was raised from the dead by the Glory of the Father even so we also should walke in newnesse of life for if we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection knowing this that our old man is crucified with him that the body of sinne might be destroyed that hence forth we should not serve sin This is the designe of the Apostle in the beginning of that Chap. not only to manifest whence is the principle rise of our Mortification the death of sin even from the death blood of Christ but also the manner of sins continuance dying in us from the manner of Christs dying for sin he was crucifyed for us thereby sin was crucifyed in us he dyed for us and the body of sin is destroyed that we should not serve sin that as he was raised from the dead that death should not have dominion over him so also are we raised from sinne that it should not have dominion over us This wisedome is hid in Christ only Moses at his dying day had all his strength and vigour so have sinne and the Law to all out of Jesus at their dying day sinne is no way decayed Now next to the receiving of the Righteousnesse prepared for us to know this is the cheifest part of our wisdome to be truely acquainted with the principle of the dying of sinne to feele vertue and power flowing from the Crosse of Christ to that purpose to find sinne crucifyed in us as Christ was crucifyed for us this is wisedome indeed that is in him alone 4. There is a glorious end whereunto sinne is appointed and ordained and discovered in Christ that others are unacquainted § 30 withall Sinne in its own nature tends meerly to the dishonour of God the debasement of his Majesty and the ruine of the creature in whom it is Hell it selfe is but the filling of wretched creatures with the fruite of their own devises The Comminations and threats of God in the Law doe manifest one other end of it even the Demonstration of the Vindictive Justice of God in measuring out unto it a meet recompense of reward But here the Law stays and with it all other light and discovers no other use or end of it at all In the Lord Jesus there is the manifestation of an other and more glorious end towit the praise of Gods Glorious Grace in the pardon and forgivenesse of it God having taken order in Christ that that thing which tended meerly to his dishonour should be managed to his Infinite Glory and that which of all things he desireth to Exalt even that he may be known and believed to be a God Pardoning Iniquity Transgression and Sinne. To returne then to this part of our Demonstration In the Knowledge of our selves in reference to our eternall condition doth much of our wesedome consist There is not any thing wherein in this depraved condition of nature we are more concerned then sinne without a knowledge of that we know not our selves Fooles make a mocke of sinne A true saving knowledge of sinne is to be had only in the Lord Christ in him may we see the desert of our iniquities and their pollution which could not be borne or expiated but by his blood neither is there any wholsome view of these but in Christ in him and his Crosse is discovered our universall impotency either of attoning Gods Justice or living up to his will the death of sinne is procured by and discovered in the death of Christ as also the manifestation of the riches of Gods Grace in the pardoning thereof a reall and experimentall acquaintance as to our selves with all which is our wisedome and it is that which is of more value then all the Wisedome of the World 2. Righteousnesse is a second thing whereof the Spirit of Christ convinces the World and the maine thing that it is our wisedome to be acquainted withall This all men are perswaded of that God is a most Righteous God That is a naturall notion of God which Abraham insisted on Gen 18. 35. Shall not the Iudge of all the world do right They know that this is the Judgement of God that they who commit such things are worthy of death Rom. 1. 32. that it is a Righteous thing with him to recompense tribulation unto offendors 2. Thess. 1. 6. he is a God of purer eyes then to behold iniquity Hab. 1. 13. and therefore the ungodly cannot stand in Judgment Psal. 1. 5. Hence the great
unto them declares the usefullnesse and pretiousnesse of it to their Soules stirring them up to a desire and valuation of it and lastly effectually bestowes it upon them reckons it unto them as theirs that they should by it for it with it be perfectly accepted with his Father Thus for our Acceptation with God two things are required § 9 1. That Satisfaction be made for our disobedience for whatever we had done which might dammage the justice and Honour of God and that God be attoned towards us which could no otherwise be but by undergoing the penalty of the Law This I have shewed abundantly is done by the death of Christ God made him to be sinne for us 2 Cor. 5. 21. a Curse Gal 3. 13. On this account we have our Absolution our Acquitment from the guilt of sinne the sentence of the Law the wrath of God Rom. 8. 33. 38. We are justified acquitted freed from condemnation because it was Christ that dyed He bare our sins in his body on the tree 1 Pet. 2. 24. 2. That the Righteousnesse of the Law be fulfilled and the obedience performed that is required at our hands and this is § 7 done by the life of Christ Rom. 5. 18 19. So that answerably hereunto according to our state and condition of our Acceptation with God there are two parts 1. Our Absolution from the guilt of sinne that our Disobedience § 8 be not charged upon us This we have by the death of Christ our sinnes being imputed to him shall not be imputed to us 2 Cor. 5. 21. Rom. 4. 25. Isa. 5. 12. 2. Imputation of Righteousnesse that we may be accounted perfectly Righteous before God and this we have by the life of Christ. His Righteousnesse in yeelding obedience to the Law is imputed to us And thus is our Acceptation with God compleated Being discharged from the guilt of our disobedience by the death of Christ and having the Righteousnesse of the Life of Christ imputed to us we have Friendship and Peace with God And this is that which I call our Grace of Acceptation with God wherein we have communion with Jesus Christ. That which remaines for me to doe is to shew how Believers hold distinct communion with Christ in this Grace of Acceptation § 9 and how thereby they keep alive a sense of it the comfort and life of it being to be renewed every day Without this life is an Hell no Peace no Joy can we be made partakers of but what hath its rise from hence Look what grounded perswasion we have of our Acceptation with God that He is at peace with us thereunto is the revenue of our Peace Comfort Joy yea and Holinesse it selfe proportioned But yet before I come in particular to handle our practicall communion with the Lord Jesus in this thing I must remove § 10 two considerable objections the one of them lying against the first part of our Acceptation with God the other against the latter Ob 1. For our Absolution by upon the death of Christ it may be said that if the Elect have their Absolution Reconciliation and Freedome by the Death Blood and Crosse of Christ whence is it then that they are not all Actually absolved at the death of Christ or at least so soon as they are borne but that many of them live a long while under the wrath of God in this world as being Unbelievers under the sentence and condemning power of the Law why are they not immediately freed upon the payment of the price and making Reconciliation for them Ob. 2. If the Obedience of the Life of Christ be imputed unto us and that is our Righteousnesse before God then what need we yeeld any Obedience our selves is not all our praying labouring watching fasting giving almes are not all fruits of Holinesse in purity of heart and usefulnesse of conversation all in vaine and to no purpose and who then will or need take care to be holy humble righteous meeke temperate patient good peaceable or to abound in good works in the World I shall God assisting briefely remove these two Objections and then proceed to carry on the designe in hand about our communion with Christ. 1. Jesus Christ in his undertaking of the work of our Reconciliation with God for which cause he came into the world and § 11 the Accomplishment of it by his death was constituted and considered as a Common publick person in the stead of them for whose Reconciliation to God He suffered Hence He is the Mediatour between God and Man 1 Tim. 2. 5. that is one who undertook to God for us as the next words manifest v. 6. and gave himselfe a Ransome for all And the Surety of the new Covenant Heb. 7. 22. undertaking for and on the behalfe of them with whom that Covenant was made Hence he is said to be given for a Covenant to the people Isa. 42. 6. and a leader 49. 8. He was the second Adam 1 Cor. 15. 45 47. to all Ends and purposes of Righteousnesse to his spirituall seed as the first Adam was of sin to his naturall seed Rom. 5. 15 16 17 18 19. 2. His being thus a Common Person arose chiefely from these things 1. In generall from the Covenant entred into by § 12 himselfe with his Father to this purpose The Termes of this covenant are at large insisted on Isa. 53. summed up Psal. 40. 7 8. Heb 10. 8 9 10. Hence the Father became to be his God which is a Covenant expression Psal. 89. 26. Heb 1. 5. Psal. 22. 1. Psal. 40. 8. Psal. 45. 7. Revel 3. 12. Mich. 5. 4. So was he by his Father on this account designed to this work Isa. 42. 1. ch 6. 1. ch 49. 9. Mal. 3. 1. Zech. 13. 7. Joh. 3. 16. 1 Tim. 1. 15. Thus the Counsell of peace became to be between them both Zech. 6. 13. that is the Father and Son And the Son rejoyces from Eternity in the thought of this undertaking Prov. 8. 21 22 23 24 25 26 27 28 29 30. The command given him to this purpose the Promises made to him thereon the assistance afforded to him I have elsewhere handled 2. In the Soveraigne Grant Appointment and Designe of the Father giving and delivering the Elect to Jesus Christ in this § 13 Covenant to be redeemed and reonciled to himselfe Joh. 17. 6. thine they were and thou gavest them to me They were Gods by Eternall Designation and Election and He gave them to Christ to be redeemed Hence before their calling or believing He calls them his sheep Joh. 10. 15 16. laying downe his life for them as such And hence are we said to be chosen in Christ Eph. 1. 4. or designed to obtain all the fruits of the Love of God by Christ and committed into his hand for that end and purpose 3. In his undertaking to suffer what was due to them and to doe what was to be done by them that they might be
the common entrance of Temptations which tend to the disturbance of that rest and complacency which Christ takes in the soule is from delightfull diversions from actuall communion with him therefore is desire strong and active that the companions of such a soule those with whom it doth converse would not by their proposalls or allurements divert it into any such frame as Christ cannot delight nor rest in A believer that hath gotten Christ in his armes is like one that hath found great spoyles or a pearle of price He looks about him every way and feares every thing that may deprive him of it Riches make men watchfull and the actuall sensible possession of him in whom are all the riches and treasure of God will make men look about them for the keeping of him The line of choysest Communion is a line of the greatest spirituall solicitousnesse Carelesnesse in the enjoyment of Christ pretended is a manifest evidence of a false heart 2. The Spouse manifests her delight in him by her utmost impatience of his absence with desires still of nearer communion with him ch 8. 6. Set me as a seale upon thine heart as a seale upon thine arme for Love is strong as death jealousy is cruell as the grave the coales thereof are coales of fire which hath a most vehement flame The Allusion is doubtlesse from the High Priest of the Jewes in his spirituall representation of the Church before God He had a brestplate which he is said to weare on his heart Exod. 28 29. wherein the names of the Children of Israel were ingraven after the manner of Seales or Signets and he bare them for a memoriall before the Lord. He had the like also upon his shoulder or on his armes v. 11 12. both representing the Priesthood of Christ who bears the names of all his before his Father in the holiest of holies Heb. 9. 24. Now the seale on the heart is neare inward tender love and care which gives an impression and image on the heart of the thing so loved Set me saith the Spouse as a seale upon thine heart let me be constantly fixed in thy most tender and affectionate Love let me alwaies have a place in thine heart let me have an engraving a mighty Impression of Love upon thine heart that shall never be oblitterated The Soule is never satisfied with thoughts of Christs love to it Oh that it were more that it were more that I were as a Seale on his heart is its Language The soule knows indeed on serious thoughts that the Love of Christ is inconceivable and cannot be increased but it would faine work up its selfe to an apprehension of it and therefore she addes here set me as a seale upon thine Arme the heart is the fountaine but close and hidden the arme is manifestation and Power Let saith the Spouse thy Love be manifested to me in thy tender powerfull perswasion of me Two things are evident in this request The continuall mindfulnesse of Christ of the Soule as having its condition still in his eye engraven on his arme Isai. 49. 15 16. with the exalting of his power for the preservation of it sutable to the Love of his heart unto it and the manifestation of the hidden love and care of the heart of Christ unto the Soule being made visible on his arme or evident by the fruits of it This is that which shee would be assured of and without a sence whereof there is no rest to be obtained The Reason she gives of this earnestnesse in her supplications is that which principally evinces her delight in him Love is strong as death Jealousy is cruell as the grave or hard as Hell This is the intendment of what is so loftily set out by so many metaphors in this the following verse I am not able to beare the workings of my love to thee unlesse I may allways have society and fellowship with thee there is no satisfying of my love without it it is as the grave that still says give give Death is not satisfyed without its prey if it have not all it hath nothing let what will happen if death hath not its whole desire it hath nothing at all Nor can it be withstood in its appointed season No ransome will be taken So is my love if I have thee not wholly I have nothing nor can all the world bribe it to a diversion it will be no more turned aside then death in its time Also I am not able to beare my Jealous thoughts I feare thou dost not love me that thou hast forsaken me because I know I deserve not to be beloved These thoughts are hard as Hell They give no rest to my soule If I find not my selfe on thy heart and arme I am as one that lyes down in a bed of coales This also argues an holy greedinesse of delight 3. She further manifests this by her sollicitousnesse trouble § 13 and perplexity in his losse and withdrawings Men bewayle the losse of that whose whole enjoyment they delight in We easily beare the absence of that whose presence is not delightfull This state of the Spouse is discovered chap. 3. 1 2 3. By night on my bed I sought him whom my soul loved I sought him but I found him not I will rise now and goe about the City in the streets and in the broad ways I will seek him whom my soul loveth I sought him but I found him not The watchmen that goe about the City found me to whom I sayd saw you him whom my soul loveth It is night now with the soule a time of darkenesse and trouble or Affliction When ever Christ is absent it is night with a Believer He is the Sun if he goe down upon them if his beames be eclipsed if in his Light they see no Light it is all darkenesse with them Here whither the coming of the night of any trouble on her made her discover Christs absence or the absence of Christ made it night with her is not expressed I rather think the latter because setting that aside all things seem to be well with her The absence of Christ will indeed make it night darke as darkenesse it selfe in the middest of all other glowing consolations But is the Spouse contented with this dispensation Shee is upon her bed that is of ease The bed indeed sometimes signifies tribulation Rev. 2. 22. but in this booke every where rest and contentment there is not the least intimation of any tribulation but what is in the want of Christ but in the greatest peace and opportunity of ease and rest a believer finds none in the absence of Christ Though he be on his bed having nothing to disquiet him he rests not if Christ his rest be not there Shee sought him seeking of Christ by night on the bed that is alone in an immediate inquest in the darke hath two parts searching of our own
of any one from bondage or captivity and the miseries attending that condition by the intervention or interposition of a price or Ransome pay'd by the Redeemer to him by whose Authority the Captive was detained 1. In Generall it is a deliverance Hence Christ is called the deliverer Rom. 11. 26. giving himselfe to deliver us Gal 1. 4. He is Jesus who delivers us from the wrath to come 1 Thess. 1. 10. 2. It is the delivery of one from bondage or captivity we are without him all prisoners and captives bound in prison Isa. 61. 1. sitting in darkenesse in the prison house Isa. 42. 7. Chap. 49. 9. Prisoners in the pit wherein there is no water Zech. 9. 11. the captives of the Mighty and the prey of the terrible Isa. 49. 25. under a Captivity that must be lead captive Psal. 68. 18. this puts us in bondage Heb. 2. 14. 3. The person committing thus to prison and into bondage is God himselfe To him we owe our debts Math. 6. 12. chap. 18. 27. 28 29. against him are our offences Psal. 51. 5. He is the Judge and Law-giver James 4. 12. to sinne is to rebell against him He shuts up men under disobedience Rom. 1◠32. And he shall cast both body and soul of the impenitent into Hell fire Math. 10. 28. To his wrath are men obnoxious Joh. 3. 36. and lye under it by the sentence of the Law which is their prison 4. The miseryes that attend this condition are innumerable Bondage to Sathan Sin and the world comprizes the summe of them from all which we are delivered by the death of Christ as a Price or Ransome God hath delivered us from the power of darknesse and hath translated us into the Kingdome of his deare Son in whom we have Redemption through his blood Col. 1. 13. 14. And he redeems us from all iniquity Tit. 2. 14. from our vaine Conversation 1 Pet. 1. 18 F 19. even from the guilt power of our sin purchasing us to himselfe a peculiar people zealous of Good workes Tit. 2. 14. so dying for the Redemption of transgressours Heb. 9. 15. Redeeming us also from the world Gal 4. 5. 4. And all this is by the payment of the price mentioned into the hand of God by whose supreame Authority we were detained captives under the sentence of the Law The debt is due to the great housholder Math. 18. 23 24. And the penalty his curse and wrath from which by it we are delivered Rev. 2. 5. This the Holy Ghost frequently insists on Rom. 3. 24 25. Being justified freely by his grace through the Redemption that is in Jesus Christ. whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sinnes so also 1 Cor. 6. 20. 1 Pet. 1. 18. Math. 20. 28. 1 Tim. 2. 6. Ephes. 1. 7. Col. 1. 13. Gal 3. 13. And this is the first consideration of the death of Christ as it hath an influence into the procurement of that Grace wherein we hold communion with him Secondly it was a Sacrifice also He had a body prepared him Heb. 10. 5. wherein he was to accomplish what by the typicall § 29 oblations and burnt offerings of the Law was prefigured And that body he offered Heb. 10. 10. that is his whole humane nature for his Soule also was made an offering for sinne Isa. 53. 10. on which account he is said to offer himselfe Ephes. 5. 2. Heb. 1. 3. Heb. 9. 24. He gave him selfe a sacrifice to God of a sweet smelling savour And this he did willingly as became him who was to be a Sacrifice The Law of this obedience being written in his heart Psal. 40. v. 9. that is he had a readinesse willingnesse desire for its performance Now the end of Sacrifices such as his was bloody and for sinne Rom. 4. 3. Heb. 2. 17. was Attonement and Reconciliation This is every where ascribed to them that they were to make attonement that is in a way suitable to their nature And this is the tendency of the death of Christ as a Sacrifice Attonement and Reconciliation with God Sin had broken friendship between God and us Isa. 63. 10. whence his wrath was on us Ioh. 3. 36. and we are by nature obnoxious to it Ephes. 2. 3. This is taken away by the death of Christ as it was a sacrifice Dan. 9. 24. when we were enemies we were reconciled to God by the death of his Sonne Rom. 5. 10. And thereby doe we receive the Attonement v. 11. For God was in Christ reconciling the world to himselfe not imputing to them their sinnes and their iniquities 2 Cor. 5. 19 20 21. So also Eph. 2. 12 13 14 15 16. and in sundry other places And this is the second consideration of the death of Christ which I do but name having at large insisted on these things elsewhere Thirdly it was also a punishment A punishment in our stead § 30 He was wounded for our sinnes and bruised for our iniquities the chastisement of our Peace was on him Isa. 53. v. 5. God made all our iniquities that is the punishment of them to meet upon him v. 6. he bare the sinnes of many v. 12. His own selfe bare our sins in his body on the Tree 1 Pet. 2. 24 25. And therein he who knew no sinne was made sinne for us 2 Cor. 5. 21. what it is in the Scripture to beare sinne see Deut. 19. 5. 20 17 Numb 14. 33. Ephes. 18. 20. The nature kind matter and manner of this punishment I have as I said before elsewhere discussed Now bearing of Punishment tends directly to the giving satisfaction to him who was offended and on that account inflicted the punishment Justice can desire no more then a proportion all punishment due to the offence And this on his own voluntary taking of our persons undertaking to be our Mediatour was inflicted on our deare Lord Jesus His substituting himselfe in our Roome being allowed of by the Righteous judge satisfaction to him doth thence properly ensue And this is the threefold consideration of the death of Christ as it is a principall spring and fountain of that Grace wherein we have communion with him for as will appeare in our processe the single and most eminent part of purchased grace is nothing but the naturall exurgency of the threefold effects of the death of Christ intimated to flow from it on the account of the threefold consideration insisted on This then is the Second rise of purchased Grace which we are to eye if we will hold communion with Christ in it his death and bloodsheding under this threefold notion of a price an offering and punishment But Thirdly this is not all the Lord Christ goes farther yet He doth not leave us so but followes on the work to the utmost § 31 He dyed for our sinnes and rose again for our justification He rose again to carry on the
else is pretended is licentiousnesse So the Apostle argues Gal. 4. 6 7. he hath sent forth his spirit into their hearts crying Abba Father wherefore ye are no more Servants no more in bondage but have the liberty of Sons And this Liberty respects in the first place the family from whence the adopted person is translated it is his setting free from all the obligations of that family Now in this sense the liberty which the Saints have by Adoption § 12 is either from that which is reall or that which is pretended that which is reall respects a twofold issue of Law and Sinne. The morall unchangeable Law of God and Sin being in conjunction meeting with reference to any persons hath and hath had a twofold issue 1. An Oeconomicall institution of a new Law of Ordinances keeping in bondage those to whom it was given Col. 2. 14. 2. A Naturall if I may so call it pressing off those persons with its power and efficacy against sin whereof there are these parts 1. It s rigor and terror in commanding 2. It s Impossibility for accomplishment and so insufficiency for its primitively appointed end 3. The Issues of its transgression which are referred unto two heads 1. Curse 2. Death I shall speak very briefly of these because they are commonly handled and granted by all 2. That which is pretended is the power of any whatever § 13 over the conscience when once made free by Christ. First then Believers are freed from the instituted Law of Ordinances which upon the testimony of the Apostles was a yoke § 14 which neither we nor our Fathers in the faith could beare Acts 15. 10. Wherefore Christ blotted out this hand writing of Ordinances that was against them which was contrary to them and took it out of the way nayling it to his Crosse Col 2. 14. and thereupon the Apostle after a long dispute concerning the Liberty that we have from that Law concludes with this instruction Gal. 5. 1. stand fast in the Liberty wherewith Christ hath made us free 2. In reference to the Morall Law the first thing we have liberty from is its rigor and terror in commanding Heb. 12 § 15 18 19 20 21 22. We are not come to the Mount that might be touched and that burned with fire to the whirle-wind darknesse and tempest to the sound of the trumpet and the voice of words which they that heard besought that they might heare it no more But we are come to mount Sion c. As to that administration of the Law wherein it was given out with dread and terror and so exacted its obedience with rigor we are freed from it we are not called to that estate 2. It s Impossibility of accomplishment and so insufficiency § 16 for its primitive End by reason of sin Or we are freed from the Law as the instrument of Righteousnesse since by the impossibility of its fulfilling as to us it is become insufficient for any such purpose Rom. 8. 2 3. Gal. 3. 21 22 23. There being an impossibility of obtaining life by the Law we are exempted from it as to any such end and that by the righteousnesse of Christ Rom. 8. 3. 3. From the Issue of its transgression 1. § 17 Curse There is a solemne curse enwrapping the whole wrath of Cod annexed to the Law with reference to the transgression thereof and from this are we wholly at liberty Gal 3. 13. By being made a curse he hath delivered us from the curse 2. Death Heb 2. 14 15. and therewith from Satan Heb. 2. 15. Col. 1. 13. and Sin Rom. 6. 14. 1 Pet. 1. 18. with the World Gal. 1. 14. with all the attendances advantages and claime of them all Gal. 4 3 4 5. Col. 2. 20. without which we could not live one day That which is pretended and claimed by some wherein indeed § 18 and in truth we were never in bondage but are hereby eminently set free is the power of binding Conscience by any Lawes and constitutions not from God Col. 2. 20. 21 22. 2. There is a Liberty in the family of God as well as a liberty § 19 from the family of Satan Sons are free their obedience is a free obedience They have the spirit of the Lord and where he is there is Liberty 2 Cor. 3. 18. as a spirit of Adoption he is opposed to the spirit of bondage Rom 8. 15. Now this liberty of our fathers family which we have as Sons and children being adopted by Christ through the spirit is a spirituall largenesse of heart whereby the children of God do freely willingly genuinely without feare terror bondage and constraint go forth unto all holy obedience in Christ. I say this is our Liberty in our Fathers family what we have liberty from hath been already declared There be Gibeonites outwardly attending the family of God that doe the service of his house as the drudgery of their lives the principle they yeeld obedience upon is a spirit of bondage unto feare Rom. 8. 15. the Rule they doe it by is the Law in its dread and rigor exacting it of them to the utmost without mercy and mitigation the End they doe it for is to fly from the wrath to come to Pacify conscience and seek righteousnesse as it were by the workes of the Law Thus servilely painfully fruitlessely they seek to serve their own conviction all their daies The Saints by Adoption have a largenesse of heart in all holy obedience saith David I will walk at liberty for I seek thy precepts § 20 Psal. 119. 4 5. Esay 61. 1 Luke 4 18. Rom 8. 2 21. Gal. 4. 2. 5. 1 13. Iames 1. 25. Ioh. 8. 32 33 36. Rom. 6. 18. 1 Pet. 2. 16. Now this Amplitude or Son-like freedome of the spirit in obedience consists in sundry things 1. In the Principles of all spirituall service which are Life and Love The one respecting the matter of their obedience giveing them power the other respecting the manner of their obedience giving them Joy and sweetnesse in it It is from Life that gives them power as to the matter of obedience Rom. 8. 3. The Law of the spirit of Life in Christ Jesus sets them free from the law of sin and death it frees them it carries them out to all obedience freely So that they walk after the Spirit v. 1. that being the Principle of their workings G. 2. 20. Christ lives in me and the life which I now live in the flesh is by the faith of the Son of God the life which I now live in the fiesh that is the obedience which I yeeld unto God whilest I am in the flesh it is from a Principle of life Christ living in me There is then power for all living unto God from Christ in them the spirit of life from Christ carrying them out thereto The fruits of a dead root are but dead excrescencies living Acts are from a principle of life Hence you may see the
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.
you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to take or to take hold of as our translators and so supply the word nature and referre the whole unto Christs Incarnation who therein tooke our nature on him and not the nature of Angels Or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to helpe he did not helpe nor succour fallen Angels but he did helpe and succour the seed of Abraham and so consider it as the fruite of Christs Incarnation it is all one as to our present businesse His preferring the seed of Abraham before Angells his valuing them above the other is plainely expressed And observe that he came to helpe the seed of Abraham that is Believers his esteem and valuation is of them only 2. For their sakes he was so made flesh as that there was an § 3 emptying an exinanition of himselfe and an eclipsing of his glory and a becoming poore for them 2 Cor. 8. 9. Ye know the Grace of our Lord Jesus Christ that being rich for us he became poore Being rich in Eternall Glory with his father John 17. 5. He became poore for Believers The same person that was rich was also poore That the riches here meant can be none but those of the Deity is evident by its opposition to the poverty which as man he undertooke This is also more fully expressed Phil. 2. 6 7. Who being in the forme of God counted it no robbery to be equall to God but he emptied himselfe taking the forme of a servant and being made in the fashion of a man and sound in forme as a man c. That the forme of God is here the Essence of the Deity sundry things inevitably evince As 1. That he was therein equall to God that is his Father Now § 4 nothing but God is equall to God not Christ as he is Mediator in his greatest Glory nothing but that which is infinite is equall to that which is infinite 2. The forme of God is opposed to the forme of a Servant and that forme of a Servant is called the fashion of a man v. 8. that fashion wherein he was found when he gave himselfe to death wherein as a man he powred out his blood and dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took the forme of a servant is expounded in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expression used to set out his Incarnation Rom. 8. 3. God sent him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in taking true flesh he was in the likenesse of sinfull flesh Now in thus doing it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he humbled emptied himselfe made himselfe of no reputation In the very taking of flesh there was a condescension a debasing of the person of the Son of God It could not be without it If God humbled himselfe to behold the things that are in Heaven Earth Psal. 113. 6. then certainely it was an inconceivable condescension and abasement not only to behold but take upon him into personall union our nature with himselfe And though nothing could possibly be taken off from the essentiall Glory of the Deity yet that Person appearing in the fashion of a man and forme of a servant the Glory of it as to the manifestation was eclipsed and he appeared quite another thing then what indeed he was and had been from Eternity Hence he prays that his Father would Glorify him with the glory he had with him before the world was Joh. 17. 3. as to the manifestation of it And so though the divine nature was not abased the person was 3. For their sakes he so humbled and emptyed himselfe in § 5 taking flesh as to become therein a servant in the eyes of the world of no esteem nor account and a true and reall servant unto the Father for their sakes he humbled himselfe and became obedient All that he did and suffered in his life comes under this consideration All which may be referred to these three heads 1. Fulfilling all righteousnesse 2. Enduring all manner of persecutions and hardships 3. Doing all manner of good to men He tooke on him for their sakes a life and course pointed to Heb. 5. 7 8. A life of prayers teares feares obedience suffering and all this with cherefullnesse and delight calling his employment his meate and drinke and still professing that the law of this obedience was in his heart that he was content to doe this will of God He that will sorely Revenge the least opposition that is or shall be made to him by others was content to undergoe any thing all things for believers 4. He stays not here but for the consummation of all that § 6 went before for their sakes he becomes obedient to death the death of the Crosse so he professeth to his Father Joh. 17. 19. For their sakes I sanctify my selfe I dedicate my selfe as an Offering as a Sacrifice to be killed slain This was his aime in all the former that he might dye He was borne l lived that he might dye He valued them above his life And if we might stay to consider a little what was in this death that he underwent for them we should perceive what a price indeed he put upon them The curse of the Law was in it the wrath of God was in it the losse of Gods presence was in it It was a fearefull cup that he tasted of drank of that they might never tast of it A man would not for tenne thousand worlds be willing to undergoe that which Christ underwent for us in that one thing of desertion from God were it attended with no more distresse but what a meer Creature might possibly emerge from under And what thoughts we should have of this himselfe tells us Joh. 15. 13. Greater love hath none then this that one lay down his life for his friends It is impossible there should be any greater demonstration or evidence of love then this what can any one doe more And yet he tells us in another place that it hath another aggravation and heightning Rom. 5. 8. God commendeth his love to us in that whilst we were yet sinners Christ dyed for us When he did this for us we were sinners and enemies whom he might justly have destroyed What can more be done to dye for us when we were sinners such a death in such a manner with such attendences of wrath and curse a death accompanied with the worst that God had ever threatned to sinners argues as high a valuation of us as the heart of Christ himselfe was capable of For one to part with his Glory his Riches his Ease his Life his Love from God to undergoe losse shame wrath curse death for another is an evidence of a deare valuation and that it was all on this account we are informed Heb. 12. 2. Certainely Christ had a deare esteem of them that rather than they should perish that they should not be his and be
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
Jesus Christ as he was or is in his being Mediator to the whole will of God and his compleat actuall fullfilling of the whole of every Law of God or doing of all that God in them required He might have been perfectly holy by obedience to the Law of Creation the Morall Law as the Angells were neither could any more as a man walking with God be required of him But he submitted himselfe also to every Law or Ordinance that was introduced upon the occasion of sinne which on his own account He could not be subject to it becomming him to fullfill ALL RIGHTEOUSNESSE Math. 3. 15. as he spake in reference to a newly instituted Ceremony That Obedience is properly ascribed unto Jesus Christ as § 6 Mediatour the Scripture is witnesse both as to name and thing Heb. 5. 8. Though he were a Son yet learned he obedience c. yea he was obedient in his sufferings and it was that which gave life to his death Phil. 2. 8. He was obedient to death for therein He did make his soule an offering for sinne Isa. 53. 10. or His soule made an offering for sinne as it is interpreted v. 12. He powred out his soule to death or his soule poured out its selfe unto death And He not only Sanctifyed himselfe to be an offering Joh. 17. 9. But he also offered up himselfe Heb. 9. 14. an offering of a sweet savour to God Ephes. 5. 2. Hence as to the whole of his worke He is called the Father's Servant Isa. 42. 1. and v. 19. And He professes of himselfe that he came into the world to doe the will of God the will of him that sent him for which he manifests his great readinesse Heb. 10. 7. all which evince his obedience But I suppose I need not insist on the proofe of this that Christ in the worke of mediation and as Mediatour was obedient and did what He did willingly and cheerfully in obedience to God Now this obedience of Christ may be considered two ways § 4 1. As to the Habituall root and fountaine of it 2. As to the Actuall parts or duties of it 1. The Habituall Righteousnesse of Christ as Mediator in his humane nature was the absolute compleat exact conformity of the Soule of Christ to the will minde or Law of God or his perfect habitually inherent Righteousnesse This he had necessarily from the Grace of Union from whence it is that that which was borne of the Uirgin was an Holy thing Luk. 1. 35. It was I say necessary consequentially that it should be so though the effecting of it were by the free operations of the Spirit Luk. 2. 52. He had an All-fullnesse of Grace on all accounts This the Apostle describes Heb. 7. 26. Such an high Priest became us Holy harmelesse undefiled separate from sinners Every way separate and distant from sinne and sinners he was to be Whence he is called the Lambe of God without spot or blemish 1 Pet. 1. 19. This habituall Holinesse of Christ was inconceivably above that of the Angells He who chargeth his Angells with folly Job 4. 18. who putteth no trust in his Saints and in whose sight the Heavens or their inhabitants are not cleane ch 15. 15. allways embraceth him in his bosome and is allways well pleased with him Math. 3. 17. And the reason of this is because every other creature though never so holy hath the spirit of God by measure but he was not given to Christ by measure Joh. 3. 34. and that because it pleased him that in him all fullnesse should dwell Col. 1. 19. This habituall grace of Christ though not absolutely infinite yet in respect of any other creature it is as the water of the Sea to the water of a pond or poole All other creatures are depressed from perfection by this that they subsist in a created dependent being and so have the fountaine of what is communicated to them without them But the humane nature of Christ subsists in the person of the Son of God and so hath the bottome and fountaine of its holinesse in the stricktest unity with it selfe 2. The Actuall Obedience of Christ as was said was § 8 his willing cheerfull obedientiall performance of every thing duty or command that God by vertue of any Law whereto we were subject and obnoxious did require and moreover to the peculiar Law of the Mediatour Hereof then are two parts 1. That whatever was required of us by vertue of any Law that he did and fullfiled Whatever was required of us by the § 9 Law of nature in our state of innocency whatever kind of duty was added by morally positive or ceremoniall institutions whatever is required of us in way of Obedience to Righteous Judiciall Lawes He did it all Hence he is said to be made under the Law Gal. 4. 4. subject or obnoxious to it to all the precepts or commands of it So Math. 3. 15. He said it became him to fullfill all Righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all manner of Righteousnesse whatever that is every thing that God required as is evident from the application of that generall axiome to the baptisme of John I shall not need for this to goe to particular instances in the duties of the Law of nature to God and his parents of morally positive in the Sabath and other acts of worship of the Ceremoniall Law in Circumcision and observation of all the rites of the Judaicall Church of the Judiciall in paying tribute to Governours It will suffice I presume that on the one hand He did no sinne neither was guile found in his mouth and on the other that He fullfilled all Righteousnesse and thereupon the Father was allways well pleased with him This was that which he owned of himselfe that He came to doe the will of God and he did it 2. There was a peculiar Law of the Mediator which respected himselfe meerely and contained all those acts and duties of his which are not for our imitation So that obedience which He shewed in dying was peculiarly to this Law Joh. 10. 18. I have power to lay down my life This commandement have I received of my Father As Mediator He received this peculiar command of his Father that he should lay downe his life and take it againe and He was obedient thereunto Hence we say He who is Mediator did some things meerely as a man subject to the Law of God in generall so He pray'd for his persecutors those that put him to death Luk. 23. 24. some things as Mediator so He pray'd for his Elect only Joh. 17. 9. There were not worse in the world really and evidently then many of them that crucified him yet as a man subject to the Law he forgave them and prayed for them When he prayed as Mediator his Father allwaies heard him and answered him Joh. 11. 41. and in the other Prayers He was accepted as one exactly performing his duty This then is
compleat work of purchased Grace that is by his Intercession which is the Third rise of it In respect of this he is said to be able to save to the uttermost them that come to God by him seeing he liveth ever to make intercession for them Heb. 7. 27. Now the Intercession of Christ in respect of its influence into purchased Grace is considered two waies § 32 1. As a continuance and carrying on of his Oblation for the making out of all the fruits and effects thereof unto us This is called his oppearing in the presence of God for us Heb. 9. 24. that is as the High Priest having offered the great offering for expiation of sinne carryed in the blood thereof into the most holy place where was the Representation of the presence of God so to perfect the Attonement He had made for himselfe and the people So the Lord Christ having offered himselfe as a sweet smelling Sacrifice to God being sprinkled with his own blood appeares in the presence of God as it were to mind him of the ingagement made to him or the Redemption of sinners by his blood and the making out the good things to them which were procured thereby and so this appearance of his hath an influence into Purchased Grace in as much as thereby he puts in his claime for it in our behalfe 2. He procureth the Holy Spirit for us effectually to collate and bestow all this purchased Grace upon us That he would doe this and doth it for us we have his Ingagement Ioh. 14. 16. This is purchased Grace in respect of its fountain and spring of which I shall not speake farther at present seeing I must handle it at large in the matter of the Communion we have with the Holy Ghost CHAP. VII The Nature of Purchased Grace Referred to three heads 1. Of our Acceptation with God Two parts of it Of the Grace of Sanctification The severall parts of it THe Fountain of that Purchased Grace wherein the § 1 Saints have Communion with Christ being discovered in the next place the nature of this Grace it selfe may be considered As was said it may be referred unto three heads 1. Grace of Acceptation with God 2. Grace of Sanctification from God 3. Grace of Priviledges with and before God 1. Of Acceptation with God out of Christ we are in a state of Alienation from God accepted neither in our Persons nor our § 2 Services Sinne makes a separation between God and us that state with all its consequences and attendencies is not my businesse to unfold The first issue of Purchased Grace is to restore us into a state of Acceptation and this is done two waies 1. By a Removeall of that for which we are refused the cause of the Enmity 2. By a bestowing of that for which we are accepted Not only all causes of quarrell were to be taken away that so we shouldnot be under displeasure but also that was to be given untous that makes us the objects of God's delight and pleasure on the account of the want whereof we are distanced from God 1. It gives a Removeall of that for which we are refused § 3 This is sinne in the guilt and all the attendencies thereof The first issue of Purchased Grace tends to the takeing away of sinne in its guilt that it shall not bind over the Soule to the wages of it which is death How this is accomplished and brought about by Christ was evidenced in the close of the foregoing Chapter It is the fruit § 4 and effect of his death for us Guilt of sinne was the only cause of our separation and distance from God as hath been said This made us obnoxious to wrath punishment and the whole displeasure of God On the account hereof were we imprisoned under the curse of the Law and given up to the power of Sathan This is the state of our unacceptation By his death Christ bearing the Curse undergoing the punishment that was due to us paying the ransome that was due for us delivers us from this condition And thus farre the death of Christ is the sole cause of our Acceptation with God that all cause of quarrell and rejection of us is thereby taken away and to that end are his sufferings reckoned to us For being made sinne for us 2 Cor 5. 21. He is made righteousnesse unto us 2 Cor. 1. 31. But yet farther This will not compleat our Acceptation with God The old quarrell may be laid aside and yet no new § 5 friendship begun We may be not sinners and yet not be so farre Righteous as to have a right to the Kingdome of Heaven Adam had no right to life because he was innocent he must moreover doe this and then he shall live He must not only have a negative Righteousnesse he was not guilty of any thing but also a positive Righteousnesse he must doe all things This then is required in the second place to our compleat acceptation that we have not only the not imputation of sinne but also a reckoning of Righteousnesse Now this we have in the Obedience of the life of Christ. This also was discovered in the last Chapter The obedience of the life of Christ was for us is imputed to us and is our righteousnesse before God by his obedience are we made righteous Rom. 5. 18. On what score the obedience of Faith takes place shall be afterwards declared These two things then compleat our Grace of Acceptation § 6 sinne being removed and Righteousnesse bestowed we have peace with God are continually accepted before him There is not any thing to charge us withall that which was is taken out of the way by Christ and nailed to his crosse made fast there yea publickly and legally cancelled that it can never be admitted againe as an evidence What Court among men would admit of an Evidence that hath been publickly cancelled and nayled up for all to see it So hath Christ dealt with that which was against us and not only so but also he puts that upon us for which we are received into favour He makes us comely through his beauty gives us white rayment to stand before the Lord. This is the first part of purchased Grace wherein the Saints have communion with Jesus Christ. In remission of sin and imputation of Righteousnesse doth it consist from the death of Christ as a price sacrifice and a punishment from the life of Christ spent in obedience to the Law doth it arise The great product it is of the Fathers Righteousnesse Wisedome Love and Grace the great and astonishable fruit of the Love and condescension of the Son The great discovery of the Holy Ghost in the Revelation of the mystery of the Gospell The second is Grace of Sanctification He makes us not only § 7 accepted but also acceptable He doth not only purchase Love for his Saints but also makes them lovely He came not by blood only but by water and blood
they stand in need Thus I say have the Saints communion with Christ as to their sanctification and holinesse From him do they receive the spirit to dwell in them from him the new principle of Life which is the root of all their obedience from him have they actuall Assistance for every duty they are called unto In waiting for expectation and receiving of these blessings on the accounts before mentioned do they spend their Lives and time with him In vaine is helpe looked for from other mountaines In vaine do men spend their strength in following after Righteousnesse if this be wanting Fix thy soule here thou shalt not tary untill thou be ashamed This is the way the only way to obtain full effectuall manifestations of the spirits dwelling in us to have our hearts purified our consciences purged our sins mortified our graces increased our soules made humble holy zealous believing like to him to have our lives fruitfull our deaths comfortable Let us herein abide eying Christ by Faith to attaine that measure of conformity to him which is allotted unto us in this world that when we shall see him as he is we may be like unto him CHAP. X. Of Communion with Christ in priviledges of Adoption the nature of it the consequents of it peculiar priviledges attending it Liberty Title Boldnesse Affliction Communion with Christ hereby THe third-thing wherein we have communion with Christ is Grace of Priviledge before God I meane as § 1 the third head of purchased Grace The priviledges we enjoy by Christ are great and innumerable To insist on them in particular were work for a mans whole life not a designe to be wrapped up in a few sheets I shall take a view of them only in the Head the spring and Fountain whence they all arise and flow This is our Adoption Beloved now we are the Sons of God 1 Ioh. 3. 2. This is our great and fountain priviledge Whence is it that we are so it is from the Love of the Father v. 1. Behold what love the Father hath given unto us that we should be called the sons of God But by whom immediatly doe we receive this honour As many as believe on Christ he gives them this power to become the Sons of God Ioh. 1. 12. Himselfe was appointed to be the first borne among many brethren Rom 8. 29. and his taking us to be brethren Heb. 2. 11. makes us become the Children of God Now that God is our Father by being the Father of Christ and we his children by being the brethren of Christ being the head and summe of all the honour priviledge right and Title we have let us a little consider the nature of that act whereby we are invested with this state and title namely our Adaption Now Adoption is the Authorative translation of a Believer by Jesus § 2 Christ from the family of the world and Satan into the family of God with his investiture in all the priviledges and advantages of that Family To the compleat Adoption of any person these five things rre required § 3 1. That he be actually and of his own right of another family then that whereunto he is adopted He must be the son of one family or other in his own right as all persons are 2. That there be a Family unto which of himselfe he hath no right whereinto he is to be grafted If a man comes into a family upon a personall right though originally at never so great a distance that man is not adopted If a man of a most remote consanguinity doe come into the inheritance of any family by the death of the neerer heires though his right before were little better then nothing yet he is a borne son of that Family he is not adopted He is not to have the plea of the most remote possibility of succession 3. That there be an Authoritative legall translation of him by some that have power thereunto from one family into another It was not by the Law of old in the power of particular persons to adopt when and whom they would It was to be done by the Authority of the Soveraigne power 4. That the adopted person be freed from all the obligations that be upon him unto the family from whence he is translated otherwise he can be no way usefull or serviceable unto the family whereinto he is engrafted He cannot serve two masters much lesse two Fathers 5. That by vertue of his Adoption he be invested in all the rights Priviledges Advantages and Title to the whole inheritance of the family into which he is adopted in as full and ample manner as if he had been borne a son therein Now all these things and Circumstances doe concurre and are found in the Adoption of believers 1. They are by their own originall right of another family § 4 then that whereinto they are adopted They are by Nature the children of wrath Eph. 2. 3. Sons of wrath of that family whose inheritance is wrath called the power of darknesse Col. 1. 13. For from thence doth God translate them into the Kingdome of his deare Son This is the family of the world and of Sathan of which by nature believers are What ever is to be inherited in that family as wrath curse death Hell they have a right thereunto Neither can they of themselves or by themselves get free of this family a strong man armed keeps them in subjection Their naturall estate is a family condition attended with all circumstances of a family family duties and services rights and titles Relations and observances They are of the black family of sinne and Satan 2. There is another family whereinto they are to be translated § 5 and whereunto of themselves they have neither right nor title This is that family in heaven and earth which is called after the name of Christ. Eph. 3. v. 15. The great family of God God hath an house and family for his children of whom some he maintaines on the riches of his grace and some he entertaines with the fullnesse of his glory This is that house whereof the Lord Christ is the great dispenser It having pleased the Father to gather in one all things in him both which are in heaven and which are in earth even in him Ephes 1. v. 10. Herein live all the Sons and daughters of God spending largely on the Riches of his Grace Unto this family of themselves they have no right nor Title they are wholly alienated from it Eph. 2. 12. and can lay no clayme to any thing in it God driving fallen Adam out of the Garden and shutting up all wayes of Returne with a flaming sword ready to cut him off if he should attempt it abundantly declares that he and all in him had lost all right of approaching unto God in any family relation Corrupted cursed nature is not vested with the least right to any thing of God therefore They have an Authoritative translation from