8. to know our selves in reference unto these three is a main part of true and sound wisdome for they all respect the supernaturall and immortall End whereunto we are appointed and there is none of these that we can attaine unto but only in Christ. 1. In respect of sinne there is a sence and knowledge of sin left in the Consciences of all men by nature To tell them what is good and evill in many things to approve and disapprove of what they doe in reference to a Judgement to come they need not goe farther then themselves Rom. 2. 14 15. But this is obscure and relates mostly to greater sinnes and is in summe that which the Apostle gives us Rom. 1. 32. they know the Judgement of God that they which doe such things are worthy of Death This he placeth among the common Presumptions and notions that are received by mankind namely that it is Righteous with God that they who doe such things are worthy of Death And if that be true which is commonly received that no Nation is so barbarous or rude but it retaineth some sense of a Deity then this also is true that there is no Nation but hath a sense of sinne and the displeasure of God for it For this is the very first notion of God in the World that he is the Rewarder of good and evill hence were all the Sacrifices purgings expiations which were so generally spread over the face of the Earth but this was and is but very dark in respect of that knowledge of sinne with its appurtenances which is to be obtained A further knowledge of sinne upon all Accounts whatever § 24 is given by the Law that Law which was added because of transgressions This revives doctrinally all that sense of good and evill which was at first implanted in man and it is a glasse whereinto whosoever is able spiritually to look may see sinne in all its uglinesse and deformity The truth is look upon the Law in its Purity Holinesse Compasse and Perfection its manner of delivery with dread terrour thunder Earthquakes fire the sanction of it in death curse wrath and it makes a wonderfull discovery of sinne upon every account its pollution guilt and exceeding sinfullnesse are seen by it But yet all this doth not suffice to give a man a true and thorough conviction of sin Not but that the Glasse is cleare but of our selves we have not eyes to look into it the Rule is streight but we cannot apply it and therefore Christ sends his Spirit to convince the World of sinne Joh 16 8. who though as to some ends and purposes he makes use of the Law yet the work of conviction which alone is an usefull knowledge of sinne is his peculiar work And so the discovery of sinne may also be said to be by Christ to be part of the Wisdome that is hid in him But yet there is a twofold regard besides this of his sending his Spirit to convince us wherein this wisdome appears to be hid in him 1. Because there are some neere concernments of sinne which are more clearly held out in the Lord Christs being made sinne for us then any other way 2. In that there is no knowledge to be had of sinne so as to give it a spirituall and saving improvement but only in him 1. For the First There are Fower things in sinne that clearly § 25 shine out in the Crosse of Christ. 1. The Desert of it 2. Mans Impotency by reason of it 3. The Death of it 4. A new end put to it 1. The desert of sinne doth clearly shine in the Crosse of Christ upon a twofold account 1. Of the Person suffering for it 2. Of the Penalty he underwent 1. Of the person suffering for it This the Scripture oftentimes very emphatically sets forth and layes great weight upon Joh. 3. 16. God so loved the World as that he sent his only begotten sonne It was his only sonne that God sent into the World to suffer for sinne Rom. 8 32. he spared not his only sonne but gave him up to death for us all To see a Slave beaten and corrected it argues a fault committed but yet perhaps the demerit of it was not very great The correction of a Sonne argues a great provocation that of an only sonne the greatest imaginable Never was sinne seen to be more abominably sinfull and full of provocation then when the burthen of it was upon the shoulders of the son of God God having made his sonne the sonne of his Love his only begotten full of Grace and Truth sinne for us to manifest his indignation against it and how utterly impossible it is that he should let the least sinne goe unpunished he lays hand on him and spares him not If sinne be imputed to the deare sonne of his bosome as upon his own voluntary assumption of it it was for he said to his Father Lo I come to doe thy will and all our iniquities did meet on him he will not spare him any thing of the due desert of it Is it not most cleare from hence even from the blood of the Crosse of Christ that such is the demerit of sinne that it is altogether impossible that God should passe by any the least unpunished if he would have done it for any he would have done it in reference to his only Sonne but he spared him not Moreover God is not at all delighted with nor desirous of the blood the teares the cryes the unexpressible torments and sufferings of the sonne of his Love for he delights not in the anguish of any he doth not i afflict willingly nor grieve the Children of Men much lesse the sonne of his bosome only he required that his Law be fulfilled his Justice satisfied his wrath atton'd for sinne and nothing lesse then all this would bring it about If the debt of sinne might have been compounded for at a cheaper rate it had never been held up at the price of the blood of Christ. Here then Soule take a view of the desert of sinne behold it farre more evident then in all the threatnings and curses of the Law I thought indeed mayst thou say from thence that sinne being found on such a poore worme as I am was worthy of death but that it should have this effect if charged on the sonne of God that I never once imagined 2. Consider also further what he suffered For though he § 26 was so excellent an one yet perhaps it was but a light Affliction and triall that he underwent especially considering the strength he had to beare it Why what ever it were it made this fellow of the Lord of Hosts this Lion of the Tribe of Judah this mighty one the wisdome and power of God to tremble sweat cry pray wrestle and that with strong supplications Some of the Popish devotionists tell us
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
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
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
that hath any acquaintance with these things falls not down with reverence and Astonishment How glorious is he that is the beloved of our soules what can be wanting that should incourage us to take up our rest and peace in his bosome Unlesse all ways of reliefe and refreshment be so obstructed by unbeliefe that no consideration can reach the heart to yeild it the least assistance it is impossible but that from hence the soule may gather that which will endeare it unto him with whom we have to do Let us dwell on the thoughts of it This is the hidden mystery great without controversy admirable to eternity What poor low perishing things do we spend our contemplations on Were we to have no advantage by this astonishing dispensation yet its Excellency Glory beauty depths deserve the flower of our enquirys the vigor of our spirits the substance of our time but when withall our Life our Peace our Joy our inheritance our Eternity our all lys herein shall not the thoughts of it always dwell in our hearts always refresh and delight our soules 4. He is Excellent and Glorious in this in that he is exalted invested with all Authority when Jacob heard of the Exaltation § 25 of his Son Joseph in Egipt and saw the Charets that he had sent for him his spirit fainted and recovered againe through abundance of Joy and other overflowing Affections Is our beloved lost who for our sakes was upon the earth poore and persecuted reviled killed noe he was dead but he is alive and lo he lives for ever and ever and hath the keys of Hell and Death our beloved is made a Lord and Ruler Acts 2. 36. He is made a King God sets him his Ring on his holy hill of Syon Psal. 2. 8. and he is crowned with Honour and dignity after he had been made a little lower than the Angels for the suffering of death Heb. 2. 7 8 9. and what is he made king of all things are put in subjection under his feet v. 8. and what power over them hath our beloved All power in heaven and earth Mat. 28. 18. as for men he hath power given him over all flesh Ioh. 17. 2. And in what Glory doth he excercise this power He gives eternall life to his Elect ruling them in the power of God Micah 5. 3. until he bring them to himself and for his Enimys His arrowes are sharpe in their hearts Psal. 45. 5. he dips his vesture in their blood Oh how glorious is he in his Authority over his enemys in this world he terrifies frightens awes convinces bruises their hearts and Consciences fills them with feare terrour disquietment unill they yeild him faigned obedience and sometime with outward judgements bruises breakes turnes the wheele upon them staines all his vesture with their blood fills the earth with their Carcasses and at last will gather them altogether beast false prophet nations c. and cast them into that lake that burnes with fire and brimstone He is gloriously exalted above Angells in this his Authority Good and bad Eph. 1. 20 21 22. far above Principalities and § 26 Powers and might and dominion and every name that is named not only in this world but in that to come they are all under his feet at his command and absolute disposall He is at the right hand of God in the highest exaltation possible and in full possession of a Kingdome over the whole Creation having received a name above every name c. Phil. 2. v. 9. Thus is he glorious in his Throne which is at the right hand of the Majesty on high Glorious in his Commission which is all power in heaven and earth Glorious in his name a name above every name the Lord of Lords and King of Kings Glorious in his Scepter a Scepter of Righteousnesse is the Scepter of his Kingdome Glorious in his Attendants his Charrets are twenty thousand even thousands of Angells among them he rideth on the Heavens and sendeth out the voyce of his strength attended with ten thousand times ten thousands of his holy ones Glorious in his Subjects all creatures in heaven and in earth nothing is left that is not put in subjection to him Glorious in his way of Rule and the Administration of his Kingdome full of sweetnesse efficacy power serenity holinesse Righteousnesse and Grace in and toward his Elect of Terrour vengeance and certain destruction towards the Rebelliou Angells and men Glorious in the issue of his Kingdome when every knee shall bow before him and all shall stand before his judgement seat And what a little portion of his Glory is it that we have poynted to This is the beloved of the Church its head its Husband this is he with whom we have Communion but of the whole exaltation of Jesus Christ I am elsewhere to treat at large Having insisted on these Generalls for the farther carrying on the motives to Communion with Christ in the Relation mentioned § 27 taken from his Excellencies and perfections I shall reflect on the description given of him by the Spouse in the Canticles to this very end and purpose Cant. 5. 10 11 12 13 14 15 16. My Beloved is white and ruddy the chiefest of ten thousand His head is as the most fine gold his locks are bushy and black as a raven His eyes are as the Eyes of Doves by the rivers of waters washed with milk and fitly set His cheeks are as a bed of spices his lips like lillie dropping sweet smelling Myrrh his hands are as gold Rings set withthes beryl his belly is as bright ivory overlaid with saphyrs his leggs are as pillars set upon sockets of fine gold his countenance is as Lebanon excellent as the Cedars His mouth is most sweet yea he is altogether lovely This is my beloved and this is my friend Oye Daughters of Jerusalem The generall description given of him v. 10. hath been before § 28 considered the ensuing particulars are instances to make good the Assertion that he is the Chiefest of ten thousand 1. The Spouse begins with his head and face v. 11 12 13. In his head she speaks first in generall unto the substance of it it is fine gold and then in particular as to its Ornaments his locks are bushy and black as a raven 1. His Head is as the most fine gold or his head gold solid gold so some made of pure gold so others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the 70 retaining part of both the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Massa auri Two things are eminent in Gold splendor or Glory and duration This is that which the Spouse speaks of the Head of § 29 Christ His Head is his Government Authority and Kingdome Hence it is said a Crowne of pure gold was on his head Ps. 21. 3. and his Head is here said to be Gold because of the Crowne of Gold that adornes it A◠the Monarchy
Grace and infinite vertue and worth from the dignity of his Person and surely He yeelded not that long course of all manner of Obedience but for some great and speciall purpose in reference to our Salvation 4. That had not the Obedience of Christ been for us in § 17 what sense we shall see instantly it might in his life have been required of him to yeeld obedience to the Law of Nature the alone Law which he could be liable to as a man for an innocent man in a Covenant of Works as he was needs no other Law nor did God ever give any other Law to any such person the Law of Creation is all that an innocent creature is liable to with what Symbols of that Law God is pleased to adde And yet to this Law also was his subjection voluntary that not only consequentially because he was borne upon his own choyse not by any naturall course but also because as Mediator God and Man he was not by the institution of that Law obliged unto it being as it were exempted and lifted above that Law by the Hypostaticall Union yet when I say his subjection hereunto was voluntary I do not intend that it was meerely arbitrary and at choyse whither he would yeeld obedience unto it or no but on supposition of his undertaking to be a Mediator it was necessary it should be so but that he voluntarily and willingly submitted unto and so became really subject to the commands of it But now moreover Jesus Christ yeelded perfect obedience to all those Lawes which came upon us by the occasion of sinne as the Ceremoniall Law yea those very institutions that signified the washing away of sinne and Repentance from sinne as the Baptisme of John which He had no need of himselfe This therefore must needs be for us 5. That the Obedience of Christ cannot be reckoned amongst § 18 his sufferings but is clearly distinct from it as to all formalityes Doing is one thing suffering another they are in diverse predicaments and cannot be coincident See then briefely what we have obtained by those considerations and then I shall intimate what is the streame issuing from this first spring or Fountaine of purchased Grace with what influence it hath thereinto 1. By the Obedience of the Life of Christ you see what is intended his willing submission unto and perfect compleat fulfilling of every Law of God that any of the Saints of God were obliged unto It is true every Act almost of Christs obedience from the blood of his Circumcision to the blood of his Crosse was attended with suffering so that his whole life might in that regard be called a death But yet looking upon his willingnesse and obedience in it it is distinguished from his sufferings peculiarly so called and termed his Active Righteousnesse This is then I say as was shewed that compleat obsolutely perfect Accomplishment of the whole Law of God by Christ our Mediator whereby He not only did no sinne neither was there guile found in his mouth but also most perfectly fulfilled all Righteousnesse as He affirmed it became him to doe 2. That this obedience was performed by Christ not for himselfe but for us and in our stead it is true It must needs be that whilest he had his conversation in the flesh He must be most perfectly and absolutely holy But yet the prime intendment of his accomplishing of holinesse which consists in the compleat obedience of his whole life to any Law of God that was no lesse for us then his suffering death That this is so the Apostle tells us Gal. 4. 4 5. God sent forth his Sonne made of a Woman made under the Law to redeeme them that were under the Law this Scripture formerly named must be a little farther insisted on He was both made of a Woman and made under the Law that is obedient to it for us The end here both of the Incarnation and Obedience of Christ to the Law for that must needs be understood here by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is disposed of in such a condition as that he must yeeld subjection and obedience to the Law was all to redeeme us In those two expressions made of a Woman made under the Law the Apostle doth not knit his Incarnation and death together with an exclusion of the obedience of his life And he was so made under the Law as those were under the Law whom he was to redeeme Now we were under the Law not only as obnoxious to its penalties but as bound to all the duties of it That this is our being under the Law the Apostle informes us Gal. 4. 21. Tell me yee that desire to be under the Law It was not the penalty of the Law they desired to be under but to be under it in respect of obedience Take away then the end and you destroy the meanes if Christ were not incarnate nor made under the Law for himselfe He did not yeeld obedience for himselfe it was all for us for our good let us now look forward and see what influence this hath into our acceptation 3. Then I say this perfect compleat Obedience of Christ to the Law is reckoned unto us As there is a truth in that the day thou § 20 eatest thou shalt dye death is the reward of sinne and so we cannot be freed from death but by the death of Christ Heb. 2. 13 14. So also is that no lesse true do this and live that life is not to be obtained unlesse all be done that the Law requires That is still true if thou wilt enter into life keep the commandements Math. 19. 17. they must then be kept by us or our surety Neither is it of any value which by some is objected that if Christ yeelded perfect obedience to the Law for us then are we no more bound to yeeld obedience for by his undergoing death the penalty of the Law we are freed from it I Answer How did Christ undergoe death meerely as it was penall how then are we delivered from death meerely as it is penall yet we must dye still yea as the last conflict with the effects of sinne as a passage to our Father we must dye Well then Christ yeelded perfect obedience to the Law but how did he doe it purely as it stood in that conditionall do this and live He did it in the strength of the Grace he had received He did it as a meanes of life to procure life by it as the tenour of a covenant Are we then freed from this obedience yes but how farre from doing it in our own strength from doing it for this end that we may obtaine life everlasting It is vaine that some say confidently that we must yet work for life It is all one as to say we are yet under the old covenant hoc fac vives we are not freed from obedience as a way of walking with God but we are as
He doth not only Justify his Saints from the guilt of sinne but also sanctify and wash them from the filth of sinne the first is from his life and death as a Sacrifice of Propitiaton this from his death as a purchase and his life as an example So the Apostle Heb. 9. 14. as also Eph. 5. 26 27. Two things are eminent in this Issue of Purchased Grace 1. The removall of defilement 2. The bestowing of cleannesse in Actuall Grace For the first it is also threefold 1. The habituall cleansing of § 8 our nature We are naturally uncleane defiled habitually so For who can bring a cleane thing from that which is uncleane Job 14. 4. That which is borne of the flesh is flesh Joh. 3. 6. It is in the pollution of our blood that we are borne Ezek. 16. wholly defiled and polluted The Grace of Sanctification purchased by the blood of Christ removes this defilement of our nature 1 Cor. 6. 11. Such were some of you but ye are washed ye are Sanctifyed So also Tit. 3. 3 4 5. He hath saved us by the washing of Regeneration and the renewing of the Holy Ghost How far this originall habituall pollution is removed need not be disputed It is certaine the soule is made faire and beautifull in the sight of God Though the sinne that doth defile remaines yet it s habituall defilement is taken away But the handling of this lys not in my ayme 2. Taking away the Pollutions of all our actuall transgressions There is a defilement attending every actuall sinne Our own cloaths make us to be abhorred Job 9. 31. A spot a staine rust wrinkle filth blood attends every sinne Now 1 Joh. 1. 7. the blood of Jesus Christ cleanseth us from all sinne Besides the defilement of our natures which he purgeth Tit. 1. 15. he takes away the defilement of our Persons by actuall follies by one offering He Pefected for ever them that are Sanctifyed By himselfe He purged our sinnes before He sate down at the right hand of Majesty on high Heb. 1. 3. 3. In our best dutys we have defilement Isa. 64 6. Selfe Unbeliefe Forme drop themselves into all that we doe We may be ashamed of our choysest performances God hath promised that the Saints good workes shall follow them truely were they to be measured by the Rule as they come from us and weighed in the ballance of the Sanctuary it might be well for us that they might be buried for ever but the Lord Christ first as our High Priest beares the iniquity the guilt and provocation which in severe Justice doth attend them Exod. 28. 37. 38. and not only so but he washes away all their filth and defilements He is as a Refiners fire to purge both the Sons of Levi and their offerings adding moreover sweet incense to them that they may be accepted Whatever is of the Spirit of Himselfe of Grace that remaines whatever is of selfe flesh unbeliefe that is hay and stubble that he consumes wasts takes away So that the Saints good workes shall meet them one day with a changed countenance that they shall scarce know them that which seemed to them to be black deformed defiled shall appeare beautifull and glorious they shall not be affraid of them but rejoyce to see them follow them And this cleansing of our Natures Persons and dutys hath its § 9 whole foundation in the death of Christ. Hence our washing and purifying our cleansing and purging is ascribed to his blood and the sprinkling thereof Meritoriously this worke is done by the shedding of the blood of Christ efficiently by its sprinkling The sprinkling of the blood of Christ proceedeth from the Communication of the Holy Ghost which he promiseth to us as purchased by him for us He is the pure water wherewith we are sprinkled from all our sins That spirit of Judgement and Burning that takes away the filth and blood of the daughters of Syon And this is the first thing in the Grace of Sanctification Of which more afterwards 2. By bestowing cleanesse as to actuall Grace The blood § 10 of Christ in this purchased Grace doth not only take away defilement but also it gives purity that also in a threefold gradation 1. It gives the Spirit of Holinesse to dwell in us He is made unto us Sanctification 2 Cor. 1. 31. by procuring for us the Spirit of Sanctification our renewing is of the Holy Ghost who is shed on us through Christ alone Tit. 3. 6. this the Apostle mainly insists on Rom. 8. to wit that the prime and principall guift of Sanctification that we receive from Christ is the indwelling of the Spirit and our following after the guidance thereof But what concernes the Spirit in any kind must be referred to that which I have to offer concerning our Communion with him 2. He gives us Habituall Grace a principle of Grace opposed to § 11 the principle of lust that is in us by nature This is the Grace that dwells in us makes its abode with us which according to the distinct faculties of our soules wherein it is or the distinct objects about which it is exercised receiveth various Appellations being indeed all but one new principle of life In the understanding it is light in the will obedience in the Affections love in all Faith So also it is differenced in respect of its operations when it carries out the soule to rest on Christ it is Faith when to delight in him it is Love but still one and the same habit of Grace And this is the second thing 3. Actuall influence for the performance of every spirituall duty whatever After the Saints have both the former yet Christ § 12 tels them that without him they can doe nothing Joh. 15. 5. They are still in dependance upon him for new influences of Grace or supplys of the spirit they cannot live and spend upon the old stock for every new act they must have new Grace He must worke in us to will and to doe of his good pleasure Phil. 2. 13. And in these three thus briefely named consists that purchased Grace in the point of Sanctification as to the collating of purity and cleannesse wherein we have Communion with Christ. Thirdly this purchased Grace consists in priviledges to stand before God and these are of two sorts 1. Primary 2. Consequentiall § 13 Primary is Adoption The Spirit of Adoption Consequentiall are all the favours of the Gospell which the Saints alone have right unto But of this I shall speake when I come to the last branch of Communion with the Holy Ghost These are the things wherein we have Communion with Christ as to purchased Grace in this life Drive them up to perfection and you have that which we call everlasting Glory perfect Acceptance perfect Holinesse perfect Adoption or inheritance of Sonnes that 's Glory Our processe now in the next place is to what I mainely in tend even the manner how we hold
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
delivered § 14 reconciled and accepted with God And he undertakes to give in to the Father without losse or miscarriage what he had so received of the Father as above Joh. 17. 2. 12. ch 6. 37 39. As Jacob did the cattell he received of Laban Gen. 31. 39 40. Of both these I have treated somewhat at large elsewhere in handling the Covenant between the Father and the Son so that I shall not need to take it up here againe 4. They being given unto him He undertaking for them to doe and suffer what was on their part required He received on § 15 their behalfe and for them all the promises of all the Mercies Grace good things and Priviledges which they were to receive upon the account of his undertaking for them On this account Eternall life is said to be promised of God before the world began Titus 1. 2. That is to the Son of God for us on his undertaking on our behalfe And Grace also is said to be given unto us before the World was 2 Tim. 1. 9. that is in Christ our appointed head Mediatour and Representative 5. Christ being thus a Common Person a Mediatour Surely and Representative of his Church upon his undertaking as to efficacy § 16 and merit and upon his Actuall performance as to solemne declaration was as such acquitted absolved justified and freed from all and every thing that on the behalfe of the Elect as due to them was charged upon him or could so be I say as to all the Efficacy and merit of his undertakings He was immediately absolved upon his faithfulnesse in his first engagement and thereby all the Saints of the Old Testament were saved by his blood no lesse then we As to solemne declaration He was so absolved when the paines of Death being loosed He was declared to be the Sonne of God with power Rom. 1. 4. By the Resurrection from the dead God saying to him thou art my Sonne this day have I begotten thee Psal. 15. 33. And this his Absolution doth Christ expresse his confidence of Isa. 50. 6 7 8 9. And he was justified 1 Tim. 3. 16. That which I intend by this Absolution of Christ as a publick person is this God having made him under the Law for them who were so Gal. 4. 4. in their stead obnoxious to the punishment due to sinne made him sinne 2 Cor 5. 21. and so gave Justice and Law and all the consequents of the Curse thereof power against him Isa. 53. 6. upon his undergoing of that which was required of him Isa. 53. 12. God looses the paines and power of death accepts him and is well pleased with him as to the performance and discharge of his work Ioh. 17. 3 4 5 6. pronounceth him free from the obligation that was on him Act. 13. and gave him a promise of all the good things He aymed at and which his soule desired Hereon are all the Promises of God made to Christ and their accomplishment all the incouragements given him to aske and make demand of the things originally ingaged for to him Psal. 2. 8. which he did accordingly Ioh. 17. founded and built And here lies the certain stable foundation of our Absolution and acceptation with God Christ in our stead acting for us as our surety being acquitted absolved solemnely declared to have answered the whole debt that was incumbent on him to pay and made satisfaction for all the injury we had done a generall Pardon is sealed for us all to be sued out particularly in the way to be appointed For Christ as a publick person being thus absolved it became Righteous with God a Righteous thing from the Covenant compact § 17 and convention that was between him and the Mediatour that those in whose stead he was should obtaine and have bestowed on them all the fruits of his death in Reconciliation with God Rom. 5. 8 9 10 11. That as Christ received the Generall acquittance for them all so that they should every one of them enjoy it respectively This is every where manifested in those expressions which expresse a Commutation designed by God in this matter as 2 Cor. 5. 21. Gal. 3. 13. 1. Pet. 2. 21 24. of which afterwards 7. Being thus acquitted in the Covenant of the Mediatour whence they are said to be circumcised with him to dye with § 18 him to be buried with him to rise with him to sit with him in heavenly places namely in the Covenant of the Mediatour and it being Righteous that they should be acquitted Personally in the Covenant of Grace it was determined by Father Sonne and Holy-Ghost that the way of their Actuall Personall deliverance from the sentence and curse of the Law should be in and by such a way and dispensation as might lead to the praise of the Glorious Grace of God Ehpes 1. 5 6 7. The Appointment of God is that we shall have the Adoption of Children The meanes of it is by Jesus Christ the peculiar way of bringing it about is by the Redemption that is in his blood the end is the praise of his glorious Grace And thence it is that 8. Untill the full time of their Actuall deliverance determined and appointed to them in their severall generations be accomplished they are Personally under the curse of the Law and on that account are Legally obnoxious to the wrath of God from which they shall certainly be delivered I say they are thus personally obnoxious to the Law and the Curse thereof but not at all with its primitive intention of execution upon them but as it is a meanes appointed to help forward their acquaintance with Christ and acceptance with God on his account when this is accomplished that whole obligation ceases being continued on them in a designe of Love their last condition being such as that they cannot without it be brought to a participation of Christ to the prayse of the Glorious Grace of God 9. The End of the dispensation of Grace being to glorify the whole Trinity the order fixed on and appointed wherein this § 20 is to be done is by ascending to the Fathers Love through the workes of the Spirit and blood of the Sonne The emanation of Divine Love to us begins with the Father is carried on by the Sonne and then communicated by the Spirit the Father Designing the Son Purchasing the Spirit effectually working which is their order Our participation is first by the work of the Spirit to an actuall interest in the blood of the Sonne whence we have Acceptation with the Father This then is the Order whereby we are brought to Acceptation with the Father for the Glory of God through Christ. § 21 1. That the Spirit may be glorified He is given unto us to quicken us convert us work Faith in us Rom. 8 11. Ephes. 1. 19 20. according to all the promises of the Covenant Isa. 4. 4 5. Ezek. 19. 11. Ezek. 36. 26. 2. This being wrought in us
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
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