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
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
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
Spirit which is all that is of use for the bringing his many Sonnes to Glory It pleased the Father that in him all fullnesse should dwell Col. 1. 17. That he should be invested with a Fullnesse of that grace which is needfull for his People This himselfe calls the Power of giving Eternall Life to his Elect John 17. 2. Which power is not only his Abilitie to doe it but also his Right to doe it Hence this Delivering of all things unto him by his Father he lays as the bottome of his inviting sinners unto him for Refreshment All things are delivered unto me of my Father Math. 11. 37. Come unto me all that labour and are heavy laden and I will give you Rest v. 28. This being the Covenant of the Father with him and his promise unto him that upon the making his soule an Offering for sinne He should see his seed and the pleasure of the Lord should prosper in his hand Isa. 53. 10. and in the verses following the powring out of his soul vnto death and bearing the sinnes of many is laid as the bottome and procuring cause of these things 1. of Justification by his knowledge he shall justify many 2. Of Sanctification in destroying the workes of the Divell v. 11. 12. Thus comes our mercifull High Priest to be the great possessor of all Grace that he may give out to us according to his own pleasure quickning whom he will He hath it in him really as our Head in that he received not that spirit by measure Joh. 3. 34. which is the bond of Union between him and us 1 Cor. 6. 17. whereby holding him the Head we are filled with his fullnesse Ephes. 1. 22 23. Col. 2. 19. He hath it as a Common person intrusted with it on our behalfe Rom. 5. 14 15 16 17. The last Adam is made unto us a quickning spirit 1 Cor. 15. 45. He is also a Treasury of this Grace in a morall and law sense not only as it pleased the Father that all fullnesse should dwell in him Col. 1. 19. but also because in his mediation as hath been declared is founded the whole dispensation of Grace 2. Being thus actually vested with this power and priviledge and fullnesse He designes the spirit to take of this fullnesse and to give it unto us He shall take of mine and shew it unto you Joh. 16. 15. The Spirit takes of that Fullnesse that is in Christ and in the Name of the Lord Jesus bestows it actually on them for whose Sanctification He is sent Concerning the manner and Allmighty efficacy of the Spirit of Grace whereby this is done I meane this actuall Collation of Grace upon his peculiar ones more will be spoken afterwards 3. § 9 For Actuall Grace or that Influence of power whereby the Saints are enabled to performe particular Duties according to the mind of God there is not any need of further Enlargement about it What concernes our Communion with the Lord Christ therein holds proportion with what was spoken before There remaineth only one thing more to be observed concerning those things whereof mention hath been made and I proceed to the way whereby we carry on communion with the Lord Jesus in all these And that is that these things may be considered two ways 1. In respect of their First Collation or bestowing on the Soul 2. In respect of their Continuance and Increase as unto the Degrees of them In the First sence as to the reall Communicating of the Spirit of Grace unto the Soul so raising it from Death unto Life the Saints have no kind of Communion with Christ therein but only what consists in a passive Reception of that life-giving quickening Spirit and power They are but as the dead bones in the Prophet the wind blows on them and they live as Lazarus in the Grave Christ calls and they come forth the call being accompained with life and power This then is not that whereof particularly I speake But it is the second in respect of further Efficacy of the Spirit and Increase of Grace both Habituall and Actuall whereby we become more holy and to be more powerfull in walking with God have more fruite in Obedience and successe against Temptations And in this they hold Communion with the Lord Christ And wherein and how they do it shall now be declared 1. They continually eye the Lord Jesus as the Great Joseph § 10 that hath the disposall of all the Granarys of the Kingdom of Heaven committed unto him as one in whom it hath pleased the Father to gather All things unto an Head Ephes. 1. 10. that from him all things might be dispensed unto them All Treasures all fullnesse the Spirit not by measure are in him And this Fullnesse in this Joseph in reference to their condition they Eye in these Thee Particulars 1. In the preparation unto the dispensation mentioned in the Expiating Parging Purifying Efficacy of his Blood It was a Sacrifice not only of Attonement as offered but also of purification as powred out This the Apostle eminently sets forth Heb. 9. 13. 14. For if the blood of Bulls and Goats and the Ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot unto God purge your Consciences from dead works that you may serve the Living God This blood of his is that which answers all Typicall institutions for carnall purification and therefore hath a spiritually purifying cleansing sanctifying vertue in it selfe as offered and powred out Hence it is called a fountain for sinne and for uncleannesse Zech. 13. 1. that is for their washing and taking away A fountaine opened ready prepared vertuous efficacious in its selfe before any be put into it because poured out instituted appointed to that purpose The Saints see that in thēselves they are still exceedingly defiled and indeed to have a sight of the Defilements of sinne is a more spirituall discovery then to have only a sence of the guilt of sinne This follows every conviction is commensurate unto it that usually only such as reveale the Purity and Holinesse of God and all his ways Hereupon they cry with shame within themselves Uncleane Uncleane Uncleane in their Natures Uncleane in their Persons Uncleane in their Conversations All rolled in the blood of their defilements their Hearts being by nature a very sinke and their Lives a Dunghill They know also that no unclean thing shall enter into the Kingdome of God or have place in the new Jerusalem that God is of purer eys then to behold iniquity They cannot endure to look on themselves how shall they dare to appeare in his presence What Remedies shall they now use Though they wash themselves with Nitre and take them much sope yet their iniquity will continue marked Jerem. 2. 22. Wherewith then shall they come before the Lord For the removall of this
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
Unctions and presse the Allegory in setting out the Excellencys of the Word in allusions to them But I only insist on generalls This is that which the holy Ghost here intends the Word of Christ is sweet Savoury precious unto Believers and they see him to be excellent desireable beautifull in the Precepts Promises Exhortations and the most bitter threats thereof The Spouse addes his hands are as gold Rings set with Beryll the word beryll in the originall is Tarshish which the Septuagint § 43 have retained not restraining it to any peculiar precious stone the onyx say some the Chrysolite say others any precious stone shining with a sea green colour for the word signifies the sea also Gold Rings set with precious glistering stones are both valuable and desireable for profit and ornament so are the hands of Christ that is all his works the Effects by the Cause All his workes are Glorious they are all fruits of Wisedome Love and Bounty and his belly is as bright Ivory over laid with Saphyres the smoothnesse and brightnesse of Ivory the preciousnesse and heavenly Colour of the Saphires are here called in to give some lustre to the excellency of Christ to these is his belly or rather his bowells which takes in the Heart also compared It is the inward bowells and not the outward bulke that is signified Now to shew that by Bowells in the Scripture ascribed either to God or man Affections are intended is needlesse The tender love unspeakable affections and kindnesse of Christ to his Church and people is thus set out What a beautifull sight is it to the eye to see pure pollished Ivory set up and down with heaps of precious Saphires how much more Glorious are the tender Affections Mercys and Compassion of the Lord Jesus unto Believers Vers. 15 The strength of his kingdome the faithfullnesse and § 44 stabillity of his Promises the height and Glory of his person in his Dominion the sweetnesse and excellency of Communion with him is set forth in these words His legs are Pillars of Marble set upon sockets of fine Gold his countenance is as Lebanon excellent as the Cedars his mouth is most sweet When the Spouse hath gon thus farre in the description of him she concludes all in this generall Assertion he is wholly § 35 desireable altogether to be desired or beloved As if she should have said I have thus reckoned up some of the perfections of the Creatures things of most value price usefullnesse Beauty Glory here belowe and Compared some of the Excellencys of my beloved unto them In this way of Allegory I can carry things no higher I find nothing better or more desireable to shaddow out and to present his lovelinesse and desireablenesse but alasse all this comes short of his perfections beauty and comlinesse he is all wholly to be desired to be beloved Lovely in his person in the glorious Alsufficiency of his Deity Gracious purity and holinesse of his Humanity Authority and Majesty Love and Power Lovely in his birth and Incarnation when he was rich for our sakes becomming poore taking part of flesh and blood because we partook of the same being made of a woman that for us he might be made under the Law ever for our sakes Lovely in the whole Course of his life and the more then Angellicall holinesse and obedience which in the depth of poverty and perfection he exercised therein doing good receiving evill blessing and being cursed reviled reproached all his dayes Lovely in his Death yea therein most lovely to sinners never more glorious and desireable then when he came broken dead from the Crosse then had he carryed all our sinnes into a land of forgetfullnesse then had he made peace and reconcilliation for us then had he procured life and immortallity for us Lovely in his whole employment in his great undertaking in his Life Death Resurrection Ascenion being a Mediatour between God and us to recover the glory of Gods Justice and to save our soules to bring us to an enjoyment of God who were set at such an infinite distance from him by sinne Lovely in the glory and majesty wherewith he is Crowned now he is set down at the right hand of Majesty on high where though he be terrible to his enemyes yet he is full of Mercy Love and Compassion towards his beloved ones Lovely in all those supplyes of Grace and Consolations in all the dispensations of his holy Spirit whereof his Saints are made partakers Lovely in all the tender Care Power and wisedome which he exercises in the protection safeguarding and delivery of his Church and people in the midst of all the oppositions and persecutions whereunto they are exposed Lovely in all his Ordinances and the whole of that spiritually glorious Worship which he hath appointed to his people whereby they draw nigh and have Communion with him his Father Lovely and glorious in the vengeance he taketh and will finally execute upon the stubborne enemyes of himselfe and his people Lovely in the pardon he hath purchased and doth dispence in the Reconciliation he hath established in the Grace he Communicates in the Consolations he doth administer in the peace and Joy he gives his Saints in his assured preservation of them unto Glory What shall I say there is noe end of his excellencys and desireablenesse he is altogether Lovely this is our Beloved and this is our Friend oh Daughters of Jerusalem DIGRESSION II. All Solid Wisedome laide up in Christ. True wisedome wherein it consists Knowledge of God in Christ only to be obtained What of God may be known by his workes Some propertyes of God not discovered but in Christ only Love Mercy others not fully but in him as Vindictive Justice Patience Wisedome Alsufficiency No Property of God Savingly known but in Christ. What is required to a Saving Knowledge of the Properties of God No true knowledge of our selves but in Christ. Knowledge of our selves wherein it consisteth Knowledge of Sinne how to be had in Christ. Also of Righteousnesse and of Judgement The wisedome of walking with God hid in Christ. What is required thereunto Other pretenders to the Title of wisedome examined and rejected Christ alone exalted A Second consideration of the Excellencys of Christ serving § 1 to endeare the hearts of them who stand with him in the Relation insisted on arises from that which in the mistaken Apprehension of it is the great darling of men and in its true notion the great ayme of the Saints which is wisedome and knowledge Let it be evinced that all true and solid knowledge is laid up in and is only to be attained from and by the Lord Jesus Christ and the hearts of men if they are but true to themselves and their most predominate principles must needs be engaged to him This is the great designe of all men taken off from professed slavery to the world and the pursuite of sensuall licentious courses that they may
towards us one that hath purposes of love for us from of old and will fulfill them all towards us in due season But how is this demonstrated how may we attaine an acquaintance with it he tells us v. 9. in this was manifested the love of God because God sent his only begotten Son into the world that we might live through him This is the only discovery that God hath made of any such Property in his nature or of any thought of exercising it towards sinners in that he hath sent Jesus Christ into the world that we might live by him where now is the wise where is the Scribe where is the disputer of this world with all their wisedome Their voyce must be that of the Hypocrites in Sion Isa. 33. 14 15. That wisedome which cannot teach me that God is Love shall ever passe for folly Let men go to the Sun Moon Stars to showres of rain fruitfull seasons answer truly what by them they learn hereof Let them not think themselves wiser or better then those that went before them who to a man got nothing by them but being left unexcusable 2. Pardoning Mercy or Grace without this even his Love § 8 would be fruitlesse What discovery may be made of this by a sinfull man may be seen in the Father of us all who when he had sinned had no reserve for mercy but hid himselfe Gen. 3. 8. He did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the wind did but a little blow at the presence of God And he did it foolishly thinking to hide himselfe among trees Psal. 139. 7 8. The Law was given by Moses Grace and truth came by Jesus Christ. Ioh. 1. 17. Grace in the truth and substance Pardoning Mercy that comes by Christ alone that Pardoning mercy which is manifested in the Gospell and wherein God will be Glorified to all Eternity Ephes. 1. 6. I meane not that Generall Mercy that velleity of acceptance which some put their hopes in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to ascribe unto God is the greatest dishonour that can be done him shines not with one ray out of Christ it is wholy treasured up in him and revealed by him Pardoning Mercy is God's free gracious acceptance of a sinner upon Satisfaction made to his Iustice in the blood of Jesus Nor is any discovery of it but as relating to the satifaction of Justice consistent with the Glory of God It is a mercy of inconceivable condescention in forgivenesse tempered with exact justice and severity Rom. 3. 25. God is said to set forth Christ to be a propitiation in his blood to declare his Righteousnesse in the forgivenesse of Sinnes his Righteousnesse is also manifested in the businesse of forgivenesse of sinnes and therefore it is every where said to be wholy in Christ Eph. 1. 7. So that this Gospell grace and pardoning mercy is alone Purchased by him and revealed in him And this was the maine end of all typicall institutions to manifest that Remission and forgivenesse is wholy wrapt up in the Lord Christ and that out of him there is not the least conjecture to be made of it nor the least morsell to be tasted Had not God set forth the Lord Christ all the Angells in Heaven and men on Earth could not have apprehended that there had been any such thing in the nature of God as this grace of pardoning Mercy The Apostle asserts the full manifestation as well as the exercise of this mercy to be in Christ only Tit. 3. 4 5. After that the kindnesse and love of God our Saviour towards man appeared namely in the sending of Christ and the declaration of him in the Gospell then was this pardoning mercy and Salvation not by workes discovered And these are of those Properties of God whereby he will § 9 be known whereof there is not the least glimpse to be obtained but by and in Christ and whoever knowes him not by these knowes him not at all They know an Idol and not the only true God He that hath not the Son the same hath not the Father 1 Joh. 2. 23. And not to have God as a Father is not to have him at all and he is known as a Father only as he is Love and full of pardoning Mercy in Christ. How this is to be had the Holy Ghost tells us 1 Joh. 5 20. The Son of God is come and hath given us an undestanding that we may know him that is true by him alone we have our understanding to know him that is true Now these Properties of God Christ revealeth in his doctrine in the Revelation he makes of God and his will as the great Prophet of the Church Joh. 17. 6. And on this account the knowledge of them is exposed to all with an evidence unspeakably surmounting that which is given by the Creation to his eternall power and Godhead But the life of this knowledge lyes in an acquaintance with his person wherein the expresse image and beames of this glory of his Father doe shine forth Heb. 1. 3. of which before 2. There are other Propertys of God which though also otherways discovered yet are so cleerly eminently and savingly § 10 only in Jesus Christ. As 1. His Vindictive Justice in punishing sinne 2. His Patience forbearance long-suffering towards sinners 3. His Wisedome in managing things for his own Glory 4. His Alsufficiency in himselfe and unto others All these though they may receive some lower and inferiour manifestations out of Christ yet they cleerly shine only in him so as that it may be our wisedome to be acquainted with them 1. His Vindictive Iustice. § 11 God hath indeed many ways manifested his indignation and anger against sinne so that men cannot but know that it is the Iudgement of God that they which commit such things are worthy of death Rom. 1 32. He hath in the Law threatned to kindle a fire in his anger that shall burne to the very heart of Hell And even in many providentiall dispensations his wrath is revealed from Heaven against all the ungodlinesse of men Rom. 1. 18. So that men must say that he is a God of Judgement And he that shall but consider that the Angells for sinne were cast from Heaven shut up under chaines of everlasting darknesse unto the Iudgement of the great day The rumor whereof seems to have been spread among the Gentiles whence the Poet makes his Iupiter threaten the inferiour rebellions Deitys with that punishment And how Sodom and Gomorrah were condemned with an ovethrow and burned into ashes that they might be examples unto those that should after live ungodly 2 Pet. 2. 6. cannot but discover much of Gods Vindictive Iustice and his anger against sinne but farre more cleare doth this shine into us in the Lord Christ. 1. In him God hath manifested the Naturallnesse of this § 12 Righteousnesse unto him in that it was impossible that it should
wrath curses confusion and the great praise of God buried in the heaps of it Man especially was utterly lost and came short of the Glory of God for which he was created Rom. 3. 23. Here now doth the Depth of the Riches of the Wisdome and knowledge of God open it selfe A designe in Christ shines out from his bosome that was lodged there from Eternity to recover things to such an estate as shall be exceedingly to the advantage of his Glory infinitely above what at first appeared and for the putting of sinners into inconceiveably a better condition then they were in before the entrance of sinne He appears now glorious he is known to be a God pardoning iniquity and sinne and advances the Riches of his Grace which was his designe Ephes. 1. 6. He hath infinitely vindicated his Justice also in the face of Men Angells and Divells in setting forth his Sonne for a Propitiation It is also to our Advantage we are more fully established in his favour and are carried on towards a more exceeding weight of glory then formerly was revealed Hence was that ejaculation of one of the Ancients O faelix culpa quae talem meruit Redemptorem Thus Paul tells us great is the Mystery of Godlinesse 1 Tim. 3. 16. and that without controversy We receive Grace for grace for that Grace lost in Adam better Grace in Christ. Confessedly this is a depth of Wisdome indeed And of the Love of Christ to his Church and his Union with it to carry on this businesse this is a great Mystery Eph. 5. 32. says the Apostle great Wisdome lyes herein So then this also is hid in Christ the great and unspeakable Riches of the Wisdome of God in pardoning sinne saving sinners satisfying Iustice fulfilling the Law repairing his own Honour and providing for us a more exceeding weight of Glory and all this out of such a condition as wherein it was impossible that it should enter into the hearts of Angells or men how ever the Glory of God should be repaired and one sinning creature delivered from everlasting ruine Hence it is said that at the last day God shall be glorified in his Saints and admired in all them that believe 2 Thess. 1. 10. it shall be an admirable thing and God shall be for ever Glorious in it even in the bringing of Believers to himselfe To save Sinners through believing shall be found to be a farre more admirable worke then to create the World of nothing 4. His Allsufficiency is the last of this sort that I shall name § 17 Gods Allsufficiency in himselfe is his Absolute and Universall Perfection whereby nothing is wanting in him nothing to him no accession can be made to his fullnesse no decrease or wasting can happen thereunto There is also in him an Allsufficiency for others Which is his power to impart and communicate his goodnesse and Himselfe so to them as to satisfie and fill them in their utmost capacity with whatever is good and desireable to them For the first of these his Allsufficiency for the Communication of his goodnesse that is in the outward Effect of it God abundantly manifested in the Creation in that he made all things good all things perfect that is to whom nothing was wanting in their own kind he put a stampe of his own goodnesse upon them all But now for the latter his giving himselfe as an All-sufficient God to be enjoyed by the Creatures to hold out all that is in him for the satiating and making them blessed that is alone discover'd by and in Christ. In him he is a Father a God in Covenant wherein he hath promised to lay out himselfe for them in him hath he promised to give himselfe into their Everlasting fruition as their exceeding great reward And so I have insisted on the second sort of Properties in God whereof though we have some obscure glimpse in other things yet the cleare knowledge of them and Acquaintance with them is only to be had in the Lord Christ. That which remaineth is briefely to declare that not any of the propertys of God whatever can be known savingly and to Consolation but only in him and so consequently all the Wisdome of the Knowledge of God is hid in him alone and from him to be obtained 3. There is no saving knowledge of any property of God nor such as brings Consolation but what alone is to be had in Christ Jesus § 18 being laid up in him and manifested by him Some eye the Iustice of God and know that this is his Righteousnesse that they which doe such things as sinne are worthy of Death Rom. 1. 32. But this is to no other end but to make them cry who amongst us shall dwell with that devouring fire Isa. 33. 14. Others fixe upon his Patience Goodnesse Mercy Forbearance but it doth not at all lead them to Repentance But they despise the Riches of his Goodnesse and after their hardnesse and impenitent hearts treasure up unto themselves wrath against the day of wrath Rom. 2. 3 4. Others by the very workes of Creation and Providence come to know his Eternall power and Godhead but they Glorify him not as God nor are thankefull but become vaine in their imagination and their foolish hearts are darkned Rom. 1. 20. Whatever discovery men have of truth out of Christ they hold it captive under unrighteousnesse v. 18 Hence Jude tells us v. 10. that in what they know naturally as bruit beasts in those things they corrupt themselves That we may have a saving knowledge of the Propertyes of God attended with Consolation these three things are required 1. That God hath manifested the Glory of them all in a way of doing good unto us 2. That he will yet exercise and lay them out to the utmost in our behalfe 3. That being so manifested and exercised they are fit and powerfull to bring us to the everlasting fruition of himselfe which is our Blessednesse Now all these three ly hid in Christ and the least glimpse of them out of him is not to be attained 1. This is to be received that God hath Actually manifested § 19 the Glory of all his Attributes in a way of doing us good What will it availe our soules what comfort will it bring unto us what endearment will it put upon our hearts unto God to know that he is infinitely Righteous Just and Holy unchangeably true and faithfull if we know not how he may preserve the glory of his Iustice and Faithfullnesse in his Comminations and threatnings but only in our ruine and destruction If we can from thence only say it is a Righteous thing with him to recompence tribulation unto us for our iniquities What fruit of this consideration had Adam in the Garden Gen. 3. What swetnesse what encouragement is there in knowing that he i◠Patient and full of forbearance if the Glory of these is to be exalted in enduring the vessells of wrath
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
inquiry of every one who lies in any measure under the power of it convinced of Immortality and the Judgement to come is concerning the Righteousnesse wherewith to appeare in the presence of this Righteous God This more or lesse they are solicirous about all their days and so as the Apostle speakes Heb. 2. 15. through the feare of death they are subject to bondage all their life They are perplexed with feares about the Issue of their Righteousnesse least it should end in death and destruction Unto men set upon this Inquiry that which first and naturally presents it selfe for their direction and assistance assuredly promising them a Righteousnesse that will abide the triall of God provided they will follow its direction is the Law The Law hath many faire pleas to prevaile with a Soule to close with it for a Righteousnesse before God It was given out from God himselfe for that end and purpose it contains the whole obedience that God requireth of any of the sonnes of men it hath the promise of life annexed to it doe this and live the doers of the Law are justified and if thou wilt enter into life keep the Commandements yea it is most certaine that it must be wholly fullfilled if we ever think to stand with boldnesse before God This being some part of the plea of the Law there is no man that seeks after Righteousnesse but doth one time or another attend to it and attempt its direction many do it every day who yet will not own that so they doe This then they set themselves about labouring to correct their lives amend their ways performe the dutys required and so follow after a Righteousnesse according to the prescript of the Law And in this course doe many men continue long with much perplexity sometimes hopeing oftener fearing sometimes ready to give quite over sometimes vowing to continue their Consciences being no way satisfyed nor Rightiousnesse in any measure attained all their days After they have wearied themselves perhaps for a long season in the largenesse of their ways they come at length with feare trembling and disappointment to that conclusion of the Apostle by the workes of the Law no flesh is Justifyed and with dread Cry that if God marke what is done a misse there is no standing before him That they have this Issue the Apostle witnesseth Rom. 9. 31 32. Israel who followed after the Law of Righteousnesse attained not to the Law of Righteousnesse wherefore because they sought it not by faith but as it were by the workes of the Law it was not solely for want of indeavour in themselves that they were disappointed for they earnestly followed after the Law of Righteousnesse but from the nature of the thing it self it would not beare it Righteousnesse was not to be obtained that way for saith the Apostle if they which are of the Law be heires faith is made void and the Promise made of none effect because the. Law worketh wrath Rom. 4. 14 15. The Law it selfe is now such as that it cannot give life Gal. 3. 21. If there had been a Law given which would have given life verily Righteousnesse should have been by the Law and he gives the reason in the next verse why it could not give life because the Scripture concludes all under sinne that is it is very true and the Scripture affirmes it that all men are sinners and the Law speaks not one word to sinners but death and destruction therefore the Apostle tells us plainly that God himselfe found fault with this way of attaining Righteousnesse Heb. 8. 7 8. He complaines of it that is he declares it insufficient for that End and Purpose Now there are two considerations that discover unto men the vanity and hopelesnesse of seeking Righteousnesse in this path § 32 1. That they have already sinned for all have sinned and come short of the Glory of God Rom 3. 23. this they are sufficiently sensible of that allthough they could for the time to come fullfill the whole Law yet there is a score a reckoning upon them already that they know not how to Answer for Do they consult their guide the Law it selfe how they may be eased of the account that is past it hath not one word of Direction or Consolation but bids them prepare to dye the sentence is gone forth and there is no escaping 2. That if all former debts should be blotted out yet they are no way able for the future to fulfill the Law they can as well move the earth with a finger as answer the perfection thereof and therefore as I said on this twofold account they conclude that this labour is lost by the workes of the Law shall no flesh be justified Wherefore Secondly being thus disappointed by the severity § 33 and inexorablenesse of the Law men generally betake themselves to some other way that may satisfy them as to those considerations which took them off from their former hopes and this for the most part is by fixing themselves upon some wayes of Attonement to satisfy God and helping out the rest with hopes of Mercy Not to insist on the ways of Attonement and expiation which the Gentiles had pitched on nor on the many wayes and inventions by works satisfactory of their own supererogations of others indulgences and Purgatory in the close that the Papists have found out for this End and purpose it is I say proper to all convinced persons as above to seek for a Righteousnesse partly by an endeavour to satisfy for what is past and partly by hoping after Generall Mercy This the Apostle calls a seeking for it as it were by the works of the Law Rom. 9. 32. not directly but as it were by the works of the Law making up one thing with another And he tells us what Issue they have in this businesse Chap. 10. 3. Being ignorant of the Righteousnesse of God and seeking to establish their own Righteousnesse they were not subject to the Righteousnesse of God They were by it Enemies to the Righteousnesse of God The ground of this going about to establish their own Righteousnesse was that they were ignorant of the righteousnesse of God had they known the Righteousnesse of God and what exact conformity to his will he requireth they had never undertaken such a fruitlesse businesse as to have compassed it as it were by the works of the Law yet this many will stick on a long time Something they doe something they hope for some old faults they will buy of with new obedience And this pacifies their Consciences for a season but when the Spirit comes to convince them of Righteousnesse neither will this hold wherefore 3. The matter comes at length to this Issue they look upon themselves under this twofold qualification as 1. Sinners obnoxious to the Law of God and the curse thereof so that unlesse that be satisfied that nothing from thence shall ever be laied to their
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
a way of working to come to him of which at large afterwards Rom. 5. 18 19. By the Righteousnesse of one the free gift came upon all men unto Justification of Life By the Obedience of one many § 21 shall be made Righteous saith the Holy Ghost By his Obedience to the Law are we made Righteous it is reckoned to us for Righteousnesse That the passive Obedience of Christ is here only intended is false First it is opposed to the disobedience of Adam which was active The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Righteousnesse to the fault The fault was an active transgression of the Law and the Obedience opposed to it must be an active accomplishment of it Besides obedience placed singly in its own nature denotes an Action or Actions conformable to the Law and therein came Christ not to destroy but to fullfill the Law Math. 5. 17. that was the designe of his coming and so for us he came to fullfill the Law for us Isa. 9. 6. and borne to us Luk. 2. 11. This also was in that will of the Father which out of his infinite Love he came to accomplish 2. It cannot cleerly be evinced that there is any such thing in propriety of speech as passive Obedience obeying is doing to which passion or suffering cannot belong I know it is commonly called so when men obey untill they suffer but properly it is not so So also Phil. 3. 9. And be found in him not having my own § 22 Righteousnesse which is of the Law but that which is through the faith of Christ the Righteousnesse which is of God by faith The Righteousnesse we receive is opposed to our own obedience to the Law opposed to it not as something in another kind but as something in the same kind excluding that from such an end which the other obtaines Now this is the obedience of Christ to the Law Himselfe thereby being made to us Righteousnesse 1 Cor. 1. 30. Rom. 5. 10. the issue of the death of Christ is placed upon Reconciliation that is a slaying of the Enmity and restoring us into that Condition of Peace and Friendship wherein Adam was before his fall But is there no more to be done notwithstanding that there was no wrath due to Adam yet he was to obey if he would enjoy eternall life Something there is moreover to be done in respect of us if after the slaying of the enmity and Reconciliation made we shall enjoy life being reconciled by his death we are saved by that perfect Obedience which in his life he yeilded to the Law of God There is distinct mention made of Reconciliation through a non-imputation of sinne as Psal 321. Luk. 1. 77. Rom. 3. 25. 2 Cor. 5. 19. and Justification through an imputation of Righteousnesse Jerem 23. 6. Rom. 4. 5. 1 Cor. 1. 30. although these things are so farre from being separated that they are reciprocally affirmed of one another which as it doth not evince an Identity so it doth an eminent Conjunction and this last we have by the life of Christ. This is fully expressed in that Typicall Representation of our Justification before the Lord Zech. 3. 3 4 5. two things are § 23 there expressed to belong to our free Acceptation before God 1. The taking away of the guilt of our sinne our filthy robes this is done by the death of Christ. Remission of sinne is the proper fruite thereof but there is more also required even a collation of Righteousnesse and thereby a right to life eternall this is here called fine change of raiment so the Holy Ghost expresses it againe Isa. 61. 10. where he calls it plainely the garment of Salvation and the robe of Righteousnesse now this is only made ours by the obedience of Christ as the other by his death Obj. But if this be so then are we as Righteous as Christ himselfe being Righteous with his Righteousnesse Ans. But first here is a great difference if it were no more then that this Righteousnesse was inherent in Christ properly his owne it is only reckoned or imputed to us or freely bestowed on us and we are made Righteous with that which is not ours But secondly the truth is that Christ was not Righteous with that Righteousnesse for himselfe but for us So that here can be no comparison only this we may say we are Righteous with his Righteousnesse which he wrought for us and that compleately And this now is the rise of the purchased Grace whereof we speake the obedience of Christ. And this is the influence of it into our Acceptation with God Whereas the guilt of sinne and our obnoxiousnesse to punnishment on that account is removed and taken away as shall farther be declared by the Death of Christ whereas besides the taking away of sin we have need of a compleat righteousnesse upon the account whereof we may be accepted with God this obedience of Christ through the free Grace of God is imputed unto us for that end and purpose This is all I shall for the present insist on to this purpose that the passive Righteousnesse of Christ only is imputed to us in the non-imputation of sinne and that on the Condition of our faith and new obedience so exalting them into the roome of the Righteousnesse of Christ is a thing which in Communion with the Lord Jesus I have as yet no acquaintance withall what may be said in the way of Argument on the one side or other must be elsewhere considered The second spring of our Communion with Christ in purchased Grace is his death and Oblation He lived for us he dyed for us He was ours in all he did in all he suffered I shall be the more briefe in handling of this because on another designe I have elsewhere at large treated of all the concernements of it Now the Death of Christ as it is a spring of that purchased Grace wherein we have Communion with him is in the Scripture proposed under a threefold Consideration 1. Of a Price 2. Of a Sacrifice 3. Of a Penalty In the first regard its proper effect is Redemption in the second § 26 Reconciliation or Attonement in the third Satisfaction which are the great ingredients of that Purchased Grace whereby in the first place we have Communion with Christ. § 27 1. It is a Price we are bought with a price 1 Cor. 6. 20. being not redeemed with Silver and Gold and corruptible things but with the pretious bloud of Christ 1 Pet. 1. 17 18. which therein answers those things in other contracts He came to lay down his life a ransome for many Math. 20. 28. A price of Redemption 1 Tim. 2. 6. The proper use and energie of this expression in the Scripture I have elsewhere declared Now the proper effect and issue of the death of Christ as a § 28 price or Ransome is as I said Redemption Now Redemption is the deliverance
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
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
Communion with Christ in § 14 these things and that in the order laid down as 1. How we hold Communion with him in the Obedience of his Life and merit of his Death as to acceptance with God the Father 2. How we hold communion with Christ in his blood as to the Spirit of Sanctification the habits and acts of Grace 3. How we hold communion with him as to the priviledges we enjoy Of which in the ensuing Chapters CHAP. VIII How the Saints hold Communion with Christ as to their Acceptation with God What is required on the part of Christ hereunto in his Intention In the declaration thereof The summe of our acceptation with God wherein it consists What is required on the part of Believers to this Communion and how they hold it with Christ. Some objections proposed to consideration why the Elect are not accepted immediately on the undertaking and death of Christ in what sense they are so Christ a Common or publique person How he came to be so The way of our acceptation with God on that account The second objection The necessity of our obedience stated Ephes. 2. 8 9 10. The Grounds Causes and Ends of it manifested It s proper place in the new Covenant How the Saints in particular hold Communion with Christ in this purchased Grace They approve of this Righteousnesse the grounds thereof Reject their own the grounds thereof The Commutation of sinne and Righteousnesse between Christ and Believers Some objections Answered COmmunion with Christ in purchased Grace as unto Acceptation with God from the Obedience of his Life § 1 and efficacy of his death is the first thing we enquire into The discovery of what on the part of Christ and what on our part is required thereunto for our mutuall actings even his and ours are necessary that we may have fellowship and Communion together herein is that which herein I intend 1. On the part of Christ there is no more required but these § 2 two things 1. That what he did He did not for himselfe but for us 2. What he suffered he suffered not for himselfe but for us That is that his intention from Eternity when he was in the World was that all that he did and suffered was should be for us and our advantage as to our Acceptance with God That he still continueth making use of what he so did and suffered for that end and purpose and that only Now this is most evident What he did he did for us and not for himselfe He was made § 3 under the Law that we might receive the Adoption of Sonnes Gal. 4. 4 5. He was made under the Law that is in that condition that he was obnoxious to the will and commands of it and why was this to what end for himself no but to redeem us is the ayme of all that He did of all his obedience that he did This very intention in what he did he acquaints us with Joh. 17. 19. for their sakes I sanctify my self that they may be sanctifyed through the truth I sanctify my selfe dedicate set my selfe apart to all that work I have to do I came not to doe my own will I came to save that which was lost to minister not to be ministred unto and to give my life a ransome It was the Testimony he bare to all he did in the world This Intendment of his is especially to be eyed From Eternity he had thoughts of what he would doe for us and delighted himselfe therein And when he was in the world in all He went about he had still this thought this is for them and and this is for them my beloved When he went to be baptized says John I have need to come to thee and comest thou to me Math. 3. 14 15. as if he had said thou hast no need at all of it But says Christ suffer us now for so it becometh us to fullfill all Righteousnesse I doe it for them who have none at all and stand obliged unto all § 4 2. In what He suffered this is more cleare Dan. 9. 21. Messias shall be cut off and not for himselfe and the Apostle lays down this as a main difference between him and the High priest of the Jewes that when they made their solemne offerings they offer'd first for themselves and then for the People But Jesus Christ offereth only for others He had no sinne and could make no Sacrifice for his own sinne which he had not but only for others He tasted death for all Heb. 2. 9. gave his life a ransome for many Math. 20. 10. The iniquity of us all was made to meet on him Isa. 53. 6. he bare our sinne in his body on the tree 1 Pet. 1. loved his Church and gave himselfe for it Ephes. 5. 26. Gal. 2. 20. Rom. 4. 25. Revel 1. 5 6. Tit. 2. 14. 1 Tim. 2. 6. Isa. 53 12. Joh. 17. 19. But this is exceeding cleare and confessed that Christ in his suffering and oblation had his intention only upon the good of his Elect and their Acceptation with God suffering for us the just for the unjust that he might bring us to God § 5 Secondly to compleat this Communion on the part of Christ it is required first that there he added to what he hath done the Gospell tenders of that compleat Righteousnesse and Acceptation with God which ariseth from his perfect Obedience and sufferings Now they are twofold 1. Declaratory in the conditionall Promises of the Gospell Joh. 7. 37. Math. 11. 28. He that believeth shall be saved come to me and you shall have life as the Serpent was lifted up c. Christ is the end of the Law of Righteousnesse to them that believe Rom. 10. 4. and innumerable others Now declaratory tenders are very pretious there is much kindnesse in them and if they be rejected they will be the savour of death unto death but the Lord Christ knows that the outward letter though never so effectually held out will not enable any of his for that reception of his Righteousnesse which is necessary to interest them therein wherefore 2. In this tender of Acceptation with God on the account of what he hath done and suffered a Law is established that whosoever receives it shall be so accepted But Christ knows the condition and state of his in this World This will not doe If he do not effectually invest them with it all is lost Therefore 2 He sends them his Holy Spirit to quicken them Ioh. 6. 63. to cause them that are dead to heare his voyce Ioh. 5. And to work in them what ever is required of them to make them partakers of his righteousnesse and accepted with God Thus doth Christ deale with his He lives and dyes with an intention to work out and compleat righteousnesse for them their enjoying of it to a perfect Acceptation before God is all that in the one and other he aymed at Then he tenders it
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
heartily consent unto This is every days worke I know not how any peace can be maintained with God without it If it be the work of soules to receive Christ as made sinne for us we must receive him as one that takes our sinnes upon him Not as though he dyed any more or suffered any more but as the faith of the Saints of old made that present and done before their eyes not come to passe Heb. 11. 1. So faith now makes that present which was accomplished and past many generations agoe This it is to know Christ Crucified 4. Having thus by Faith given up their sinnes to Christ seen God laying them all on him they draw nigh and take § 53 from him that Righteousnesse which he hath wrought out for them so fulfilling the whole of that of the Apostle 2 Cor. 5. 21. He was made sinne for us that we might become the righteousnesse of God in him They consider him tendering himselfe and his Righteousnesse to be their Righteousnesse before God they take it and accept of it and compleat this blessed bartering and exchange of Faith Anger Curse Wrath death sinne as to its guilt He took it all and takes it all away with him we leave what ever of this nature belongs to us and from him we receive Love Life Righteousnesse and peace Obj. But it may be said surely this course of procedure can § 54 never be acceptable to Jesus Christ What shall we daily come to him with our Filth our Guilt our Sinnes may He not will He not bid us keep them to our selves they are our own shall we be allwaies giving sinnes and taking Righteousnesse Ans. There is not any thing that Jesus Christ is more delighted with then that his Saints should allwaies hold communion with him as to this businesse of giving and receiving For 1. This exceedingly honours him and gives him the Glory § 55 that is his due many indeed cry Lord Lord and make mention of him but honour him not at all How so They take his worke out of his hands and ascribe it unto other things their Repentance their Duties shall beare their iniquities They doe not say so but they doe so The commutation they make if they make any it is with themselves All their bartering about sinne is in and with their own soules The work that Christ came to doe in the world was to bear our iniquities and lay down his life a Ransome for our sinnes The Cup He had to drink of was filled with our sinnes as to the punishment due to them What greater dishonour then can be done to the Lord Jesus then to ascribe this work to any thing else to think to get rid of our sinnes any other way or meanes Herein then I say is Christ honoured indeed when we goe to him with our sinnes by Faith and say unto him Lord this is thy worke this is that for which thou camest into the World this is that thou hast undertaken to doe thou callest for my burthen which is too heavy for me to beare take it blessed Redeemer thou tenderest thy Righteousnesse that is my portion Then is Christ honoured then is the Glory of Mediation ascribed to him when we walke with him in this Communion 2. This exceedingly endeares the soules of the Saints to him § 56 and constraines them to put a due valuation upon him his Love his Righteousnesse and Grace When they find and have the daily use of it then they do it Who would not love him I have been with the Lord Jesus may the poore soule say I have left my sins my by burthen with him and he hath given me his Righteousnesse wherewith I am going with boldnesse to God I was dead and am alive for He dyed for me I was cursed and am blessed for He was made a curse for me I was troubled but have peace for the chastisement of my peace was upon him I knew not what to doe nor whither to cause my sorrow to goe by him have I received joy unspeakable and Glorious if I doe not love him delight in him obey him live to him dye for him I am worse then the Devills in hell Now the great ayme of Christ in the world is to have an high place and esteeme in the hearts of his people to have there as He hath in himselfe the preheminence in all things not to be justled up and downe among other things to be all and in all And thus are the Saints of God prepared to esteeme him upon the engaging themselves to this Communion with him Obj. Yea but you will say if this be so what need we to repent § 57 or amend our wayes it is but going to Christ by faith making this exchange with him and so we may sinne that grace may abound Ans. I judge no mans person but this I must needs say that I doe not understand how a man that makes this objection in cold blood not under a temptation or accidentall darknesse can have any true or reall acquaintance with Jesus Christ however this I am certaine of that this Communion in its selfe produces quite other effects then those supposed For 1. For Repentance it is I suppose a Gospell Repentance that § 58 is intended For a Legall bondage Repentance full of dread amazement terrour selfe-love astonishment at the presence of God I confesse this Communion takes it away prevents it casts it out with its bondage and feare But for Gospell Repentance whose nature consists in Godly sorrow for sinne with its relinquishment proceeding from Faith Love and Abhorrency of sinne on accounts of Father Son and Spirit both Law and Love that this should be hindered by this Communion is not possible I told you that the Foundation of this Communion is laid in a deep serious daily consideration of sinne its guilt vilenesse and abhomination and our own vilenesse on that account That a sense hereof is to be kept alive in and upon the heart of every one that will enjoy this Communion with Christ without it Christ is of no value nor esteeme to him Now is it possible that a man should dayly fill his heart with the thoughts of the vilenesse of sinne on all considerations what ever of Law Love Grace Gospell life and death and be filled with selfe abhorrency on this account and yet be a stranger to Godly sorrow Here is the mistake the Foundation of this Communion is laid in that which they suppose it overthrowes 2. But what shall we say for obedience if Christ be so Glorified § 59 and honoured by taking our sinnes the more we bring to him the more will he be glorified A man could not suppose that this Objection would be made but that the Holy Ghost who knows what is in man and his heart hath made it for them and in their name Rom. 6. 1 2 3. The very same Doctrine that I have insisted on being delivered Chap. 5. 18 19 20. The same
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
of the Spirit in his comming He will come his own will is in his worke 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will send him the mystery of his sending the § 10 Spirit our Saviour instructs his Desciples in by degrees Ch. 14. 16. he saith I will PRAY THE FATHER He shall send you another Comforter In the progresse of his discourse he gets one step more upon their faith v. 26. But the Comforter which is the Holy Ghost whom THE FATHER WILL SEND IN MY NAME but Chap. 15. 26. he saith I WILL SEND HIM FROM THE FATHER and here absolutely I WILL SEND HIM The businesse of sending the Holy Ghost by Christ which argues his personall Procession also from him the Sonne was a deep mystery which at once they could not beare and therefore he thus instructs them in it by degrees This is the sum the presence of the Holy Ghost with Believers as a Comforter sent by Christ for those ends and purposes for which he is promised is better and more profitable for Believers then any corporeall presence of Christ can be now he hath fullfilled the one sacrifice for sinne which he was to offer Now the holy Spirit is promised under a twofold consideration § 11 1. As a Spirit of Sanctification to the Elect to convert them and make them Believers 2. As a Spirit of Consolation to Believers to give them the priviledges of the death and purchase of Christ it is in the latter sense onely wherein he is here spoken of now as to his presence with us in this regard and the end and purposes for which he is sent for what is aymed at observe 1. The Rise and fountaine of it 2. The manner of his being given 3. Our manner of receiving him 4. His abiding with us 5. His acting in us 6. what are the Effects of his working in us And then how we hold Communion with him will from all these appeare What the Scripture speaketh to these particulars shall briefly be considered 1. For the fountaine of his coming it is mentioned Joh. 15. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He proceedeth from the Father this § 12 is the fountaine of this dispensation He proceedeth from the Father now there is a twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or procession of the Spirit 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of Substance and personality 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispensatory in respect of the worke of grace of the first in which respect he is the Spirit of the Father and the Sonne proceeding from both eternally so receiving his substance and personality I speake not It is a businesse of another nature then that I have now in hand Therein indeed lyes the first most remote foundation of all our distinct Communion with him and our worship of him But because abiding in the naked consideration hereof we can make no other progresse then the bare acquiescence of Faith in the mystery revealed with the performance of that which is due to the Person solely on the account of his Participation of the Essence I shall not at present dwell upon it His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proceeding mentioned in the place insisted on is his oeconomicall or dispensatory proceeding for the carrying § 13 on of the worke of Grace It is spoken of him in reference to his being sent by Christ after his Ascention I will send him which proceedeth namely then when I send him As God is said to arise out of his place Isa 26. 21. not in regard of any mutation in him but of the new worke which he would effect so it followes the Lord comes out of his place to punish the inhabitants of the earth And it is in reference to a peculiar work that he is said to proceed namely to testify of Christ which cannot be assigned to him in respect of his Eternall procession but of his actuall dispensation As it is said of Christ He came forth from God The single mention of the Father in this place and not of the Sonne belongs to the gradation before mentioned whereby our Saviour discovers this mystery to his Disciples He speakes as much concerning himselfe Joh. 16. 7. And this Relation ad extra as they call it of the spirit unto the Father and the Sonne in respect of operation proves his Relation ad intra in respect of personall procession whereof I spake before Three things are considerable in the foundation of this dispensation in reference to our Communion with the Holy Ghost § 14 1. That the will of the Spirit is in the worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he comes forth himselfe frequent mention is made as we shall see afterwards of his being sent his being given and powred out that it might not be thus apprehended either that this spirit were altogether an inferiour created Spirit a meer servant as some have blasphemed nor yet meerly principally as to his personality the vertue of God as some have fancied He hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personall properties applyed to him in this worke arguing his personality and liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He of himselfe and of his own accord proceedeth 2. The Condescention of the Holy Ghost in this order of working this dispensation to proceed from the Father and the Sonne as to this worke to take upon him this worke of a comforter as the Sonne did the worke of a Redeemer of which afterwards 3. The fountaine of the whole is discovered to be the Father that we may know his workes in the pursuit of electing love which every where is ascribed to the Father This is the order here intimated 1. There is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Father or the purpose of his Love the fountaine of all Then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the asking of the Son Joh 14. 15. which takes in his merit and purchase whereunto follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or willing proceeding of the Holy Ghost And this gives testimony also to the Foundation of this whole discourse namely our peculiar Communion with the Father in Love the Son in Grace and the Holy Ghost in Consolation This is the door and entrance of that fellowship of of the Holy Ghost whereunto we are called His Gracious and blessed Will his infinite ineffable condesension being eyed by Faith as the foundation of all those Effects which he workes in us and Priviledges whereof by him we are made partakers our soules are peculiarly conversant with him and their Desires affections and thankfullnesse terminated in him of which more afterwards This is the first thing considerable is our Communion with the Holy Ghost 2. The manner of his collaion or bestowing or the manner of his Communication unto us from this fountain is hereinalso § 15 considerable and it is variously expressed to denote three things 1. The freenesse of it thus he is said to be given Joh. 14. 16. he shall give you another comforter I need not multiply places to this
this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit works effectually his power is in it he will work and none shall let him If he will bring to our remembrance the promises of Christ for our Consolation neither Satan nor man sin nor world nor Death shall interrupt our comfort This the Saints who have Communion with the Holy Ghost know to their Advantage sometimes the Heavens are black over them and the Earth trembles under them publick personall calamities and distresses appeare so full of horror and darknesse that they are ready to faint with the Apprehensions of them Hence is their great reliefe and the retrivement of their Spirits their consolation nor trouble depend not on any out ward condition nor inward frame of their own hearts but on the powerfull and effectuall workings of the Holy Ghost which by Faith they give themselves up unto 2. Voluntarily distributing to every one as he will and therefore is this work done in so great variety both as to the § 6 same persons and diverse For the same person full of joy sometimes in a great distresse full of consolation every promise brings sweetnesse when his pressures are great and heavy another time in the least triall seeks for comfort searches the promise and it is farre away The reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit distributes as he will And so with diverse persons to some each promise is full of Life and comfort others tast little all their daies all upon the same account And this faith especially regards in the whole businesse of consolation it depends on the soveraigne will of the Holy Ghost and so is not tied unto any rules or course of procedure Therefore doth it exercise it selfe in waiting upon him for the seasonable accomplishment of the good pleasure of his Will 3. Freely Much of the variety of the dispensation of Consolation by promises depends on this freedome of the spirits operation Hence it is that comfort is given unexpectedly when the heart hath all the Reasons in the World to look for destresse and sorrow thus sometimes it is the first meanes of recovering a backsliding soule who might justly expect to be utterly cast off And these considerations are to be carried on in all the other Effects and fruits of the Comforter of which afterwards And in this first generall Effect or work of the Holy Ghost towards us have we communion and fellowship with him The Life and Soule of all our comforts lye treasured up in the promises of Christ. They are the breasts of all our consolation Who knows not how powerlesse they are in the bare letter even when improved to the uttermost by our considerations of them and meditation on them as also how unexpectedly they sometimes break in upon the soule wth a conquering endearing Life and vigour Here Faith deales peculiarly with the Holy Ghost It considers the promises themselves looks up to him waites for him considers his appearances in the word depended on ownes him in his work and Efficacy No sooner doth the soule begin to feele the life of a promise warming his heart relieving cherishing supporting delivering from feare entanglements or troubles but it may it ought to know that the Holy Ghost is there which will adde to his joy and lead him into fellowship with him 2. The next generall work seemes to be that of Joh. 16. 14. The Comforter shall glorify mee for he shall receive of mine and shall § 7 shew it unto you The work of the spirit is to glorify Christ whence by the way we may see how farre that spirit is from being the comforter who sets up himselfe in the roome of Christ such a spirit as saith He is all himselfe for as for him that suffered at Hierusalem it is no matter that we trouble our selves about him this spirit is now all This is not the Comforter His work is to glorify Christ him that sends him And this is an evident signe of a false spirit what ever its pretence be if it glorify not that Christ who was now speaking to his Apostles and such are many that are gone abroad into the World But what shall this spirit doe that Christ may be glorified He shall saith he take of mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what these things are is declared in the next verse all things that the Father hath are mine therefore I said he shall take of mine It is not of the Essence and essentiall properties of the Father and Son that our Saviour speaks but of the Grace which is communicated to us by them This Christ calls my things being the fruit of his purchase and mediation on which account he saith all his Fathers things are his that is the things that the Father in his Eternall love hath provided to be dispensed in the blood of his Sonne all the fruits of Election these said he the comforter shall receive that is they shall be committed unto him to dispose for your good and advantage to the end before proposed So it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall shew or declare and make them known to you Thus then is he a Comforter He reveales to the soules of Believers the good things of the Covenant of Grace which the Father hath provided and the Sonne purchased He shews to us Mercy Grace Forgivenesse Righteousnesse Acceptation with God letteth us know that these are the things of Christ which he hath procured for us shews them to us for our comfort and establishment These things I say he effectually declares to the soules of Believers and makes them know them for their own good know them as originally the things of the Father prepared from eternity in his Love and Good-will as purchased for them by Christ and laid up in store in the Covenant of Grace for theiruse Then is Christ magnified and glorified in their hearts then they know what a Saviour and Redeemer he is A soule doth never glorify or honour Christ upon a discovery or sense of the Eternall Redemption he hath purchased for him but it is in him a peculiar Effect of the Holy Ghost as our Comforter No man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. 3. He sheds abroad the Love of God in our hearts Rom. 5. 5. That § 8 it is the Love of God to us not our Love to God which is here intended the context is so cleare as nothing can be added thereunto now the Love of God is either of Ordination or of Acceptation The love of his purpose to doe us good or the Love of Acceptation and approbation with him both these are called the Love of God frequently in Scripture as I have declared Now how can these be shed abroad in our hearts not in themselves but in a sense of them in a spirituall apprehension of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is shed abroad the same word that is used concerning the Comforter being given us Titus 2. 6. God