4 Boldnesse 5. An ayming at the same End And all these with the Wisdome of them are hid in the Lord Jesus 1. Agreement The Prophet tells us that two cannot walke together unlesse they be agreed Amos 3. 3. Untill Agreement be made there is no communion no walking together God and man by nature or whilest man is in the state of nature are at the greatest enmity He declares nothing to us but wrath whence we are said to be Children of it that is borne obnoxious to it Ephes. 2 3. and whilest we remain in that condition the wrath of God abideth on us Joh 3. 36. All the discovery that God makes of himselfe unto us is that he is unexpressibly provoked and therefore preparing wrath against the day of wrath and the Revelation of his Righteous Judgements the Day of his and sinners meeting is called the day of wrath Rom. 2. 5 6. Neither doe we come short in our enmity against him yea we first began it and we continue longest in it To expresse this Enmity the Apostle tells us that our very minds the best part of us are Enmity against God Rom. 8. 7 8 and that we neither are nor will nor can be subject to him our Enmity manifesting it selfe by Universall Rebellion against him what ever we doe that seems otherwise is but hypocrisy or flattery yea it is a part of this Enmity to lessen it In this state the Wisdome of walking with God must needs be most remote from the soule He is light and in him is no darknesse at all we are darknesse and in us there is no light at all He is life a living God we are dead dead sinners dead in trespasses and sinne He is Holinesse and glorious in it we wholly defiled an abominable thing he is Love we full of hatred hating and being hated Surely this is no foundation for agreement or upon that of walking together nothing can be more remote then this frame from such a condition The foundation then of this I say is laid in Christ hid in Christ He faith the Apostle is our peace he hath made peace for us Ephes. 2. 14 15. he slew the Enmity in his own body on the Crosse v. 16. 1. He takes out of the way the cause of the enmity that was between God and us Sinne and the curse of the Law Dan. 9. 24. He makes an end of sinne and that by making Attonen ent for iniquity and he blotteth out the hand writing of Ordinances Col. 2. 24. redeeming us from the Curse by being made a Curse for us Gal. 3. 13. 2. He destroys him who would continue the enmity and make the breach wider Heb 2. 14 through death he destroyd him that had the power of death that is the Divell and Col. 2. 14 spoiled principalities and powers 3. He made Reconciliation for the sinnes of the People Heb. 2. 17. he made by his blood an Attonement with God to turne away that wrath which was due to us so making peace hereupon God is said to be in Christ reconciling the world unto himselfe 2 Cor. 5. 19. being reconciled himselfe v 18. he lays down the enmity on his part and proceeds to what remaines to slay the enmity on our part that we also may be reconciled and this also 4. He doth for Rom. 5. 11. by our Lord Jesus Christ we doe receive the Attonement accept of the peace made and tendered laying down our enmity to God and so confirming an agreement betwixt us in his blood So that through him we have an accesse unto the Father Ephes. 2. 18. Now the whole wisdome of this Agreement without which there is no walking with God is hid in Christ out of him God on his part is a consuming fire we are as stubble fully dry yet setting our selves in battell array against that fire if we are brought together we are consum'd All our approachings to him out of Christ are but to our detriment in his blood alone have we this Agreement and let not any of us once suppose that we have taken any step in the paths of God with him that any one duty is accepted that all is not lost as to Eternity if we have not done it upon the account hereof 2. There is required Acquaintance also to walking together Two may meet together in the same way and have no quarrell § 36 between them no enmity but if they are meer strangers one to another they passe by without the least Communion together It doth not suffice that the Enmity betwixt God and us be taken away we must also have acquaintance given us with him Our not knowing of him is a great cause a great part of our enmity Our understandings are darkned and we are alienated from the life of God c Ephes. 4. 18. This also then must be added if we ever come to walke with God which is our Wisdome And this also is hid in the Lord Christ and comes forth from him It is true there are sundry other meanes as his Word and his Workes that God hath given the Sonnes of men to make a discovery of himselfe unto them and to give them some acquaintance with him that as the Apostle speakes Act. 17. 27. They should seek the Lord if haply they might find but yet as that knowledge of God which we have by his workes is but very weak imperfect so that which we have by the Word the letter of it by reason of our blindnesse is not saving to us if we have no other helpe for though that be light as the Sun in the firmament yet if we have no eyes in our heads what can it availe us No saving acquaintance with him that may direct us to walke with him can be obtained This also is hid in the Lord Jesus and comes forth from him 1 Joh. 5. 20. He hath given us this understanding that we should know him that is true all other light whatever without his giving us an understanding will not doe it He is the true light which lighteth every one that is enlightened Joh. 15. Luk. 24. 45. he opens our understandings that we may understand the Scriptures none hath known God at any time but he hath revealed him 1 Joh. 18. God dwells in that light which no man can approach unto 1 Tim. 6. 26. None hath ever had any such acquaintance with him as to be said to have seen him but by the Revelation of Jesus Christ. Hence he tells the Pharisees that notwithstanding all their great knowledge which they pretended indeed they had neither heard the voyce of God at any time nor seen his shape Ioh. 5. 37. they had no manner of spirituall acquaintance with God but he was unto them as a man whom they had never heard nor seen There is no acquaintance with God as love and full of Kindnesse Patience Grace and pardoning Mercy on which knowledge of him alone we can walke with him but only
surpassing Glory that was upon him Revel 1. 14. Hence the Angels and glorifyed Saints that always behold him and are fully translated into the Image of the same Glory are still said to be in white Robes His whitenesse is his Deity and the Glory thereof And on this account the Chalde Paraphrast ascribes this whole passage unto God They say saith he to the house of Israel who is the God whom thou wilt serve c. Then began the Congregation of Israel to declare the praises of the Ruler of the world and said I will serve that God who is cloathed in a Garment white as snow the splendor of the Glory of whose Countenance is as fire He is also ruddy in the beauty of his humanity Man was called Adam from the red earth whereof he was made The word here used points him out as the second Adam partaker of Flesh and Bloud because the children also partook of the same Heb. 2. 14. The beauty and comelinesse of the Lord Jesus in the Union of both these in one Person shall afterwards be declared 2. He is White in the beauty of his Innocency and Holinesse and ruddy in the blood of his Oblation Whitenesse is the badge § 10 of Innocency and Holinesse It is said of the Nazarites for their Typicall Holinesse They were purer then snow and whiter then Milk Lam 4. v. 7. And the Prophet shewes us that scarlet red and crimson are the colours of Sin and Guilt Whitenesse of Innocency Isa 1. v. 18. Our beloved was a Lamb without spot or blemish 1 Pet 1. 18. He did no sin neither was there any guile found in his mouth 1 Pet. 2. 22. He is holy harmlesse undefiled separate from sinners Heb. 7. 24. as afterwards will appeare and yet he who was so White in his Innocency was made ruddy in his own blood and that two waies Naturally in the powring out of his bloud his precious bloud in that Agony of his soule when thick dropps of bloud trickled to the ground Luk. 22. v. 24. as also when the Whips and thornes nailes and speares powred it out abundantly there came forth bloud and water Ioh 19. 34. He was ruddy by being drenched all over in his own blood And 2 dly Morally by the Imputation of Sin whose colour is red and Crimson God made him to be sinne for us who knew no sinne 2 Cor. 5. 21. He who was white became ruddy for our sakes powring out his blood an oblation for Sinne. This also renders him Gracefull by his Whitenesse he fulfilled the Law by his rednesse he satisfied Justice this is our beloved O yee daughters of Jerusalem 3. His endearing Excellency in the Administration of his Kingdome is hereby also expressed He is White in Love and Mercy unto his own red with Justice and Revenge towards his Enemies Isa. ch 63. v. 3. Revel 19. 13. There are three things in Generall wherein this personall Excellency § 11 and Grace of the Lord Christ doth consist 1. His fitnesse to save from the Grace of Union and the proper necessary effects thereof 2. His Fulnesse to save from the Grace of Communion or the free consequences of the Grace of Union 3. His Excellency to endeare from his compleat suitablenesse to all the wants of the Soules of men 1. His Fitnesse to save His being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fit Saviour suited to § 12 the Work and this I say is from his Grace of Union The uniting of the Natures of God and Man in one Person made him fit to be a Saviour to the uttermost He layes his hand upon God by partaking of his Nature Zach. 13. 7. and he layes his hand upon us by being partaker of our Nature Heb. 2. 14 16. and so becomes a Dayes-man or Umpire between both By this meanes he fills up all the distance that was made by sinne between God and us and we who were farre off are made nigh in him Upon this account it was that he had Roome enough in his brest to receive and power enough in his spirit to beare all the wrath that was prepared for us Sinne was infinite only in respect of the object and punishment was infinite in respect of the subject This ariseth from his Union Union is the conjunction of the two natures of God and man in one Person Ioh. 1. 14. Isa. 9. 6. Rom. 1. 3 9 5. the necessary § 13 consequences whereof are 1. The subsistence of the humane nature in the person of the Son of God having no subsistence of its owne Luke 1. 35. 1 Tim. 3. 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that communication of Attributes in the person whereby the propertyes of either nature are promiscuously spoken of the Person of Christ under what name soever of God or Man he be spoken of Act. 20. 28. Act. 3. 21. 3. The Execution of his office of Mediation in his single person in respect of both natures wherein is considerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Agent Christ himselfe God and man he is the principium quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principle that gives life and efficacy to the whole work And then 2. the principium quod that which operates which is both natures distinctly considered 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effectuall working it selfe of each nature and Lastly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effect produced which ariseth from all and relates to them all so resolving the excellency I speake of into his personall Union 2. His Fulnesse to save from the Grace of Communion or the effects of his Union which are free and consequences of it which § 14 is all the furniture that he received from the Father by the Unction of the spirit for the work of our salvation He is able to save unto the uttermost them that come unto God by him Heb. 7. 26. having all fulnesse unto this end communicated unto him for it pleased the Father that in him all fulnesse should dwell Col. 1. 19. And he received not the spirit by measure Ioh. 3. 34. and from this fulnesse he makes out a suitable supply unto all that are his Grace for Grace Joh 1. 16. had it been given him by measure we had exhausted it 3. His Excellency to endeare from his compleat suitablenesse to § 15 all the wants of the soules of men There is no man whatever that hath any Want in reference unto the things of God but Christ will be unto him that which he wants I speak of those who are given him of his Father Is he dead Christ is Life Is he Weak Christ is the power of God and the Wisdome of God hath he the sense of Guilt upon him Christ is compleat Righteousnesse the Lord our Righteousnesse Many poore creatures are sensible of their wants but know not where their Remedy lies Indeed whether it be Life or Light Power or joy all is wrapped
in Christ but of this fully before This then also is hid in him 3. There must moreover be a way wherein we must walke with God God did at the beginning assigned us a path to walke in with him even the path of Innocency and exact Holinesse in a Covenant of workes This path by sinne is so filled with thornes and briers so stopped up by curses and wrath that no flesh living can take one step in that path a new way for us to walke in must be found out if ever we think to hold communion with God And this also lys upon the former account It is hid in Christ All the world cannot but by and in him discover a path that a man may walke one step with God in And therefore the holy Ghost tells us that Christ hath consecrated dedicated and set apart for that purpose a new and living way into the holyest of all Heb. 10. 20. a new one for the first old one was uselesse a living one for the other is dead therefore saith he v. 22. let us draw neer having a way to walke in let us draw neere And this way that he hath prepared is no other but himselfe Ioh. 14. 5. in answer to them who would goe to the Father and hold Communion with him he tells them I am the way and no man cometh to the Father but by me He is the medium of all Communication between God and us In him we meet in him we walke all influences of Love Kindesse Mercy from God to us are through him all our returnes of Love Delight Faith Obedience unto God are all through him He being that one way God so often promiseth his people and it is a glorious way Isa. 35. 8. an high way a way of Holinesse a way that none can erre in that once enter it which is further set out Isa. 42. 16. All other ways all paths but this go down to the chambers of death they all lead to walke contrary to God 4. But suppose all this that Agreement be made Acquaintance given and a way provided yet if we have no Strength § 38 to walke in that way what will all this availe us This also then must be added Of our selves we are of no strength Rom. 5. 6. poore weakelings not able to goe a step in the ways of God when we are set in the way either we throw our selves down or Temptations cast us down and we make no progresse and the Lord Iesus tells us plainely that without him we can doe nothing Ioh. 15. 5. not any thing at all that shall have the least acceptation with God Neither can all the creatures in Heaven Earth yeild us the least assistance Mens contending to do it in their own power comes to nothing This part of this Wisdome also is hid in Christ. All strength to walke with God is from him I can doe all things through Christ that strengthneth me saith Saint Paul Phil. 4. 12. who denys that of our selves we have any sufficiency 2 Cor. 3. 5. We that can doe nothing in our selves we are such weaklings can doe all things in Jesus Christ as Giants and therefore in him we are against all oppositions in our way more than Conquerours Rom. 8. 37. and that because from his fullnesse we receive Grace for Grace Joh. 1. 16. From him have we the Spirit of life and power whereby he beares us as on Eagles wings swiftly safely in the paths of walking with God Any step that is taken in any way by strength that is not immediately from Christ is one step towards Hell He first takes us by the arme and teaches us to goe untill he lead us on to perfection He hath milke and strong meat to feed us he strengthens us with all might and is with us in our running the race that is set before us But yet 5. Whence should we take this Confidence as to walke with § 39. Heb. 12. 31. God even our God who is a consuming fire Was there not such a dread upon his people of old that it was taken for granted among them that if they saw God at any time it was not to be endured they must dye Can any but with extreame horrour think of that dreadfull appearance that he made unto them of old upon Mount Sinai untill Moses himself who was their Mediator said I exceedingly feare and quake Heb. 12. 21. and all the people said let not God speake with us least we dye Exod. 20. 19. Nay though men have apprehensions of the Goodnesse and kindnesse of God yet upon any discovery of his Glory how doe they tremble and are filled with dread and astonishment Hath it not been so with the choisest of his Saints Heb. 3. 16. Isa. 6. 5. Job 42. 5 6. whence then should we take to our selves this boldnesse to walke with God This the Apostle will informe us in Heb. 10 19. it is by the blood of Jesus so Ephes. 3 12. in him we have boldnesse and accesse with confidence not standing a farre off like the people at the giving of the Law but drawing nigh to God with boldnesse and that upon this account The dread and terrour of God entred by sinne Adam had not the least thought of hiding himselfe untill he had sinned The guilt of sinne being on the Conscience and this being a common notion left in the hearts of all that God is a most Righteous revenger thereof this fills men with dread and horrour at an apprehension of his presence fearing that he is come to call their sinnes to remembrance Now the Lord Jesus by the Sacrifice and the Attonement that he hath made hath taken away this Conscience of sinne that is a dread of revenge from God upon the account of the guilt thereof He hath removed the slaying sword of the Law and on that account gives us great boldnesse with God discovering him unto us now no longer as a revenging Judge but as a tender mercifull and reconciled Father Moreover wherereas there is on us by nature a Spirit of Bondage filling us with innumerable tormenting feares he takes it a way and gives us the Spirit of Adoption whereby we cry Abba Father behave our selves with Confidence and gracious boldnesse as Children for where the Spirit of God is there is Liberty 2 Cor. 3. 17. That is a freedome from all that dread and terrour which the Administration of the Law brought with it Now as there is no sinne that God will more severely revenge then any boldnesse that man takes with him out of Christ so there is no grace more acceptable to him then that boldnesse which he is pleased to afford us in the blood of Jesus There is then 6. But one thing more to adde and that is that two cannot walke together unlesse they have the same designe in hand § 40 and ayme at the same End this also in a word is given us in the Lord Jesus The End of God is
should tend to universall quietnesse hath allmost constantly given universall disquietnesse unto themselves in whom it hath been most eminent In much wisedome is much griefe Ecles 1. 18. And in the issue some of them have made away with themselves as Ahithophel the most of them have been violently dispatched by others There is indeed no end of the folly of this wisdome The great men of the world carry away the reputation of it really it is found in few of them They are for the most part common events whereunto they contribute not the least mite which are ascribed to their care vigilancy and foresight Mean men that have learned to adore what is above them reverence the meetings and conferences of those who are in Greatnesse and esteem Their weaknesse and folly is little known where this wisedome hath been most eminent it hath dwelt so close upon the borders of Atheisme been attended with such falsenesse and injustice that it hath made its possessors wicked and infamous I shall not need to give any more instances to manifest the insufficiency of this wisedome for the attainning of its own peculiar and immediate End This is the vanity of any thing whatever that it comes short of the marke it is directed unto It is farre then from being true and solid Wisedome seeing on the forehead thereof you may read disappointment And this is the first Reason why true wisedome cannot consist in either of these because they come short even of the particular and immediate ends they ayme at But 2. Both these in conjunction with their utmost immprovement are not able to reach the true generall end of wisedome This Assertion § 48 also falleth under an easy demonstration and it were a facile thing to discover their disabilility and unsuitablenesse for the true end of wisedome but it is so professedly done by him who had the largest portion of both of any of the Sornes of men Solomon in his Preacher that I shall not any further insist upon it To draw then unto a close If true and solid wisedome is not in the least to be found amongst these if the pearle be not bid in this feild if these two are but vanity disappointment it cannot but be to no purpose to seek for it in any thing else below these being amongst them incomparably the most excellent and therefore with one accord let us set the crown of this Wisedom on the head of the Lord Jesus Let the Reader then in a few words take a view of the Tendency of this whole Digression To draw our hearts to the more cheerfull entertainment of and delight in the Lord Jesus is the ayme thereof If all wiseome be laid up in him and by an interest in him only to be attained if all things beside him and without him that lay claime thereto are folly and vanity let them that would be wise learne where to repose their soules CHAP. IV. Of Communion with Christ in a Conjugall Relation in respect of consequentiall Affections His delight in his Saints first insisted on Isa. 62. 5. Cant. 3. 11. Prov. 8. 21. Instance of Christs delight in Believers He reveales his whole heart to them Joh. 15. 14 15. Himselfe 1 Joh. 14. 21. His Kingdome Enables them to communicate their mind to him giving them Assistance a way boldnesse Rom. 8. 26 27. The Saints delight in Christ this manifested Cant. 2. 7. Chap. 8. 6. Chap. 3. 1 2 3 4 5. opened Their delight in his Servants and ordinances of worship for his sake THE Conmunion begun as before declared between Christ and the soule is in the next place carryed on § 1 by suitable consequentiall Affections Affections suiting such a relation Christ having given himselfe to the soule loves the soule and the soule having given it selfe unto Christ loveth him also Christ loves his own yea he loves them to the end Joh. 13. v. 1. and the Saints they love Christ they love the Lord Jesus Christ in sincerity Ephes. the last Now the love of Christ wherewith he follows his Saints consists in these foure things 1. Delight 2. Valuation 3. Pity or compassion 4. Bounty The love also of the Saints unto Christ may be referred to these four heads 1. Delight 2. Valuation 3. Chastity 4. Duty Two of these are of the same kind and two distinct as is required in this Relation wherein all things stand not on equall termes 1. The first thing on the part of Christ is Delight Delight is the § 2 flowing of Love Joy the rest and complacence of the mind in a suitable desireable Good enjoyed Now Christ delights exceedingly in his Saints As the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee Is. 62 5. hence he calleth the day of his Espousals the day of the gladnesse of his heart Can. 3 11. It is known that usually this is the most immixed delight that the Sons of men are in their Pilgrimage made partakers of The Delight of the Bridegroome in the day of his espousalls is the height of what an expression of delight can be carried unto This is in Christ answerable to the Relation he takes us into His heart is glad in us without sorrow And every day whilst we live is his wedding day It is said of him Zeph. 3. 17. The Lord thy God in the midst of thee that is dwelling amongst us taking our nature Joh. 1. 14. is mighty he will save he will rejoyce over thee with joy he will rest in his Love he will joy over thee with singing which is a full description of delight in all the parts of it joy and exaltation rest and complacence I rejoyced said he in the habitable parts of the earth and my delights were with the Sons of men Prov. 8. 31. The thoughts of Communion with the Saints were the joy of his heart from Eternity On the Compact and agreement that was between his Father and him that he should divide a portion with the Strong and save a remnant for his inheritance his soule rejoyced in the thoughts of that pleasure and delight which he would take in them when he should actually take them into Communion with himselfe Therefore in the preceding verse it is said he was by him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say we as one brought up with him alumnus the 70 render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latine with most other translations cuncta componens or disponens The word taken actively signifye him whom another takes into his care to breed up and disposeth of things for his advantage so did Christ take us then into his care and rejoyced in the thoughts of the execution of his trust Concerning them he saith here will I dwell and here will I make my habitation for ever For them hath he chosen for his Temple and his dwelling place because he delighteth in them This makes him take them so nigh himselfe in every relation As he is
promise but not as it is in the promise so James saies some aske and receive not because they aske amisse to spend it on their lusts Ch 4. 3. though the things which God would have us aske be requested yet if not according as he would have us doe it we ask amisse Two things are required that we may pray for the things in the promise as they are in the promise 1. That we look upon them as promised and promised in Christ that is that all the reason we have whence we hope for attaining the things we ask for is from the Mediation and purchase of Christ in whom all the Promises are yea and amen This it is to aske the Father in Christs name God as a Father the fountaine and Christ as the procurer of them 2. That we aske for them for the end of the promise not to spend on our Lust when we ask pardon for sinne with secret reserves in our hearts to continue in sinne we aske the choysest mercy of the covenant to spend it on our Lusts. The end of the promise the Apostle tells us 2 Cor 7. 1. Having thâ—se promises let us cleanse our selves from all pollution of flesh and spirit perfecting holinesse in the feare of God when we aske what is in the promise as it is in the promise to this end of the promise our supplications are according to the will of God And this is the first Conjugall Affection that Christ exerciseth towards Believers he delights in them which that he doth is evident as upon other considerations innumerable so from the instance given In returne hereunto for the carrying on of the communion between them the Saints delight in Christ He is their Joy their § 11 Crowne their Rejoycing their Life food health strength desire Righteousnesse Salvation Blessednesse without him they have nothing in him they find all things Gal. 6. 14. God forbid that I should rejoyce save in the Crosse of Christ. He hath from the foundation of the world been the hopes expectation desire and delight of all Believers The promise of him was all and it was enough that God gave Adam in his unexpressible distresse to relieve and comfort him Gen. 3. 15. Eve perhaps supposed that the promised seed had been borne in her first borne when she said I have gotten a man from the Lord so most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting the 4 th Case and this was the matter of her joy Gen 4. 1. Lamech having Noah given to him as a type of Christ and salvation by him cries out this same shall comfort us concerning our work and the toyle of our hands because of the ground which the Lord hath cursed Gen. 5. 29. he rejoyces in him who was to take away the Curse by being made a curse for us When Abraham was in the height of his Glory returning from the Conquest of the Kings of the East that came against the confederate Kings of the vale of Sodome God appears to him with a glorious promise Gen. 15. 1. feare not Abraham I am thy shield and thy exceeding great reward What now could his soule more desire alas he cryes as Reuben afterwards upon the losse of Ioseph the Child is not and whither shall I goe v. 2. Lord God what wilt thou give mee seeing I goe Childlesse Thou hast promised that in my seed shall all the earth be blessed if I have not that seed ah what will all other things doe me good Thence it is said that he rejoyced to see the day of Christ He saw it and was glad Joh. 8. 56. the thoughts of the coming of Christ which he looked on at the distance of 2000 years was the joy and delight of his heart Jacob blessing his sons lifted up his spirit when he comes to Iuda in whom he considered the Shilo to come Gen. 49. 8 9 and a little after wearied with the foresight and consideration of the distresses of his posterity this he diverts to for his reliefe as that great delight of his soule I have waited for thy salvation O God for him who was to be the salvation of his people But it would be endlesse to instance in particulars Old Si meon summs up the whole Christ is Gods salvation and Israels glory Luk. 2. 30 31. and what ever was called the Glory of old it was either himselfe or a type of him The glory of man is their delight Hence Haggai 2. 7. he is called the desire of all Nations Him whom their soule loves and delights in desire and long after So is the Saints delight in him made a description of him by way of eminence Mal. 3. 1. The Lord whom ye seek shall suddenly come to his temple even the Messenger of the Covenant whom ye delight in He whom yee seeke whom you delight in is the description of Christ He is their delight and desireable one the person of their desire To fixe on something in particular In that patterne of Communion with Jesus Christ which we have in the Canticles this is abundantly insisted on The Spouse tells us that she sitts downe under his shadow with great delight ch 2. 3. And this delight to be vigorous and active she manifests severall waies wherein we should labour to find our hearts in like manner towards him 1. By her exceeding great care to keep his Company and society § 12 when once she had obtained it ch 2. 7. I charge you O yee Daughters of Hierusalem by the Roes and by the Hinds of the field that ye stirre not up nor awake my beloved untill he please Having obtained sweet communion with Christ described in the verses foregoing of which before here she expresseth her delight in it and desire of the continuance of it and therefore following on the Allusion formerly insisted on she speaks as one would doe to her Companion that had rest with one she loved I charge you by all that is deare to you by the things you most delight in which among the Creatures are most lovely all the pleasant and desireable things that you can think of that you disturbe him not The summe of her ayme and desire is that nothing may fall out nothing of sinne or provocation happen that may occasion Christ to depart from her or to remove from that dispensation wherein he seemed to take that rest in her O stirre him not up untill he please that is never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love its selfe in the abstract to expresse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or earnest affection for so that word is often used When once the soule of a Believer hath obtained sweet and reall Communion with Christ it looks about him watcheth all temptations all wayes whereby sinne might approach to disturbe him in his enjoyment of his deare Lord and Saviour his rest and desire How doth it charge it selfe not to omit any thing not to doe any thing that may interrupt the communion obtained And because
and the fruite of it in obediemce 2. As He in for and by whom we have acceptance with God § 30 in our obedience They know all their dutys are weake imperfect not able to abide the presence of God and therefore they looke to Christ as he who beares the iniquity of their Holy things who adds incense to their prayers gathers out all the weeds of their dutys end makes them acceptable to God 3. As one that hath renewed the commands of God unto them with mighty obligations unto obedience So the Apostle 2 Cor. 5. 14 15. the love of Christ constraines us of which afterwards 4. They consider him as God equall with his Father to whom all honour and obedience is due So Rev. 5. 14. But these things I have not long since opened in another treatise dealing about the Worship of Christ as Mediatour This then the Saints doe in all their Obedience they have a speciall regard to their deare Lord Jesus He is on all these accounts and innumerable others continually in their thoughs his love to them his life for them his death for them all his kindnesse and mercys constrains them to live to him 2. By labouring to abound in fruits of Holinesse as he deals § 31 with us in a way of bounty and deales out unto us abundantly so he requires that we abound in all gratefull obedientiall returnes to him so we are exhorted to be allways abounding in the worke of the Lord 1 Cor. 15. 58. This is that I intend the Saints are not satisfyed with that measure that at any time they have attained but are still pressing that they may be more dutifull more fruitfull to Christ. And this is a little glympse of some of that Communion § 32 which we enjoy with Christ. It is but a little from him who hath the least Experience of it of all the Saints of God who yet hath found that in it which is better then ten thousand worlds who desires to spend the residue of the few and evill days of his pilgrimage in pusuite hereof in the contemplation of the Excellencys desireablenesse Love and Grace of our deare Lord Jesus and in making returnes of obedience according to his will To whose soule in the middest of the perplexities of this wretched world and cursed rebellions of his own heart this is the great reliefe that he that shall come will come and will not tarry The spirit and the Bride say come and let him that readeth say come even so come Lord Iesus CHAP. VI. 1. Of Communion with Christ in purchased Grace Purchased Grace considered in respect of its rise and fountaine The first rise of it in the Obedience of Christ Obedience Properly ascribed to Christ Two ways considered what it was and wherin it did consist Of his Obedience to the Law in Generall Of the Law of the Mediator His habituall Righteousnesse how necessary as also his obedience to the Law of the Mediatour Of his actuall obedience or active Righteousnesse All Christs obedience performed as he was mediatour His active obedience for us This proved at large Gal. 4. 4 5. Rom. 5. 19. Phil. 3. 19. Zach. 3. 3 4 5. One Objection removed Considerations of Christs active Righteousnesse closed Of the Death of Christ and its influence into our Acceptation with God A price Redemption what it is A Sacrifice Attonement made thereby A punishment satisfaction thereby The intercession of Christ with its influence into our Acceptation with God OUR processe is now to Communion with Christ in § 1 Purchased Grace as it was before proposed That we may know him and the Power of his Resurrection and the Fellowship of his suffering and be made conformable to his death Phil. 3. 10. By Purcased grace I understand all that Righteousnesse and Grace which Christ hath procured or wrought out for us or doth by any meanes make us partakers of or bestowes on us for our benefit by any thing that he hath done or suffered or by any thing he continueth to doe as Mediatour The first may be considered two ways 1. In respect of the Rise and Fountaine of it 2. Of its nature or wherein it consisteth 1. It hath a threefold Rise Spring or Causality in Christ. 1. The Obedience of his Life 2. The Suffering of his Death 3. His continued Intercession All the Actions of Christ as Mediatour leading to the Communication of Grace unto us may be either referred to these heads or to some things that are subservient to them or consequents of them For the nature of this Grace wherin we have Communion with Christ flowing from these heads and fountaines it may § 2 be referred to these three 1. Grace of Justification or acceptation with God which makes a relative change in us as a state and condition 2. Grace of Sanctification or Holinesse before God which makes a reall change in us as to principle and operation 3. Grace of Priviledge which is mixed as we shall shew if I goe forth to the handling thereof Now that we have Communion with Christ in this purchased § 3 Grace is evident on this single consideration that there is almost nothing that Christ hath done which is a spring of that Grace whereof we speake but we are said to doe it with him We are Crucifyed with him Gal. 2. 20. we are dead with him 2 Tim. 2. 11. Col. 3. 3. and buried with him Rom. 6. 4. Col. 2. 12. we are quickned together with him Col. 2. 13. risen with him Col. 3. 1. He hath quickned us together with Christ and hath raised us up together and made us sit together in Heavenly places Ephes. 2. 5 6. In the actings of Christ there is by vertue of the compact between him as Mediatour and the Father such an assured foundation laid of the communication of the fruites of those actings unto those in whose stead he performed them that they are said in the participation of those fruites to have done the same things with him The life and power of which truth we may have occasion hereafter to inquire into The first fountaine and spring of this Grace wherein we have § 4 our Communion with Christ is first to be considered and that is the Obedience of his life cōcerning which it must be declared 1. What it is that is intended thereby wherein it consisteth 2. What influence it hath into the Grace whereof we speake To the handling of this I shall only premise this Observation namely that in the order of procurement the Life of Christ as was necessary precedeth his death and therefore we shall handle it in the first place But in the order of Application the Benefits of his death are bestowed on us antecedently in the nature of the things themselves unto those of his life as will appeare and that necessarily from the state and condiwherein we are 1. By the Obedience of the life of Christ I intend the universall § 5 Conformity of the Lord
over all these spirituall things committed the authoritative administration of them all unto him to the use behoof of the Church that is the family of God It is for the benefit and advantage of the many sons whom he will bring unto Glory that he doth all these things Heb. 2. 17. see Eph. 4. 8 9 10 11 12. the aime of the Lord Jesus in establishing Gospell Administrations and Administrators is for the perfecting of the Saints the worke of the Ministry c. All is for them all is for the Family In that is the faithfullnesse of Christ Exercised he is faithfull in all the house of God Heb. 3. 2 Hence the Apostle tells the Corinthians Ephes. 2. v. 22 23. of all these Gospell administrations and ordinances they are all theirs and all for them What benefit soever redoundeth to the world by the things of the Gospell as much doth every way it is engaged for it to the children of this family This then is the aime and intendment of the Lord Christ in the institution of all Gospell Ordinances and administrations that they may be of use for the House and Family of God and all his Children and servants therein It is true the word is preached to all the world to gather in § 30 the Children of Gods purpose that are scattered up and down in the world and to leave the rest inexcusable But the prime end and aime of the Lord Christ thereby is to gather in those heires of Salvation unto the enjoyment of that feast of fat things which he hath prepared for them in his house Againe they and they onely have right and Title to Gospell § 31 administrations and the priviledges of the Family of God as they are held out in his Church according to his minde The Church is the house of God 1 Tim. 3. 15. Heb. 3. 6. herein he keeps and maintaines his whole family ordering them according to his minde and will Now who shall have any right in the house of God but only his Children we will not allow a right to any but our own Children in our houses will God think you allow any right in his house but to his Children Is it meet to take Childrens bread and to cast it unto doggs We shall see that none but children have any right or Title to the priviledges advantages of the house of God if we consider 1. The nature of that house it is made up of such persons § 32 as it is impossible that any but adopted children should have right unto a place in it it is composed of living stones 1 Pet. â—â—5 a chosen Generation a roy all people an holy Nation a peculiar people v. 9. Saints faithfull inChrist Jesus Eph. 1. 1. Saints faithfull brethren Col. 1. 2. a People that are all righteous Isa. 60. 61. And the whole fabrick of it glorious Is. 54. 11 12 13 14 The way of the house is a way of holinesse which the uncleane shall not passe through Ch. 35. 8. Yea expressly they are the sons and daughters of the Lord God Almighty and they only 2 Cor 6. 17 18. All others are excluded Revel 21 27. It is true that oftentimes at unawares other persons creep in into the great house of God and so there becomes in it not only vessels of Gold Silver but also of wood and clay c. 2 Tim. 2. 20. But they only creep in as Jude speakes v. 4. they have no right nor title to it 2. The Priviledges of the House are such as they will not § 33 suit nor profit any other To what purpose is it to give food to a dead man will he grow strong by it will he increase upon it The things of the family and house of God are food for living soules Now Children only are alive all others are dead in trespasses and sinnes What will outward signes availe if life and power be away Look upon what particular you please of the Saints enjoyments in the family of God you shall find them all suited unto Believers and being bestowed on the world would be a pearle in the snour of a swine It is then onely the Sons of the family that have this Right they have fellowship with one another and that fellowship with the Father and the Son Jesus Christ They set forth the Lords death till he come They are entrusted with all the Ordinances of the house and the administration of them and who shall deny them the enjoyment of this right or keep them from what Christ hath purchased for them And the Lord will in the end give them hearts every where to make use of this Title accordingly and not to wander on the mountaines forgetting their resting place 2. They have a Title to the future fullnesse of the inheritance that is purchased for this whole family by Jesus Christ So the § 34 Apostle Argues Rom. 8. 17. If children then heires c. All Gods Children are first borne Heb. 12. 23. therefore are heires hence the whole weight of Glory that is prepared for them is called the Inheritance Col. 1 12. The inheritance of the Saints in light If you be Christ's then are you Abraham's seed and heires according to the Promise Gal. 3. 29. heires of the Promise that is of all things promised unto Abraham in and with Christ. There are three things that in this regard the Children of God are said to be heires unto 1 The Promise as in that place of the Gal 3. 29. and Heb. 6. 11. God shewes to the heires of the Promise the immutability of his Councell § 35 As Abraham Isaack and Jacob are said to be hetres of the same promise Heb. 11 9. God had from the foundation of the world made a most excellent promise in Christ containing a deliverance from all evill and an ingagement for the bestowing all good things upon them It containes a deliverance from all the evill which the guilt of sinne and dominion of Satan had brought upon them with an invest ture of them in all spirituall blessings in heavenly things in Christ Jesus hence Heb. 9. 15. The Holy Ghost calls it a promise of the eternall inheritance This in the first place are the adopted children of God heirs unto Look what ever is in the promise which God made at the beginning to fallen man and hath since solemnely renewed and confirmed by his Oath they are heires of it and are accepted in their claime for their inheritance in the Court of heaven 2. They are heirs of Righteousnesse Heb. 11. 7. Noah was an § 35 heir of the righteousnesse which is by faith which Peter calls a being heir of the grace of life 1 Pet. 3. 9. and James puts both these together Jam. 2. 6. heirs of the Kingdome which God hath promised that is of the kingdome of Grace and the righteousnesse thereof and in this respect it is that the Apostle tels us Eph. 1. 11. that we have obtained an