soule an Offering for sinne he shall prolong his dayes and the Pleasure of the Lord shall prosper in his hand He shall see of the Travaile of his soule and be satisfied by his knowledge shall my righteous Servant justifye many for he shall beare their Iniquityes Isa. chap. 53. v. 10 11. And with this fullnesse he hath also Authority for the Communication of it Iohn 5. 25 26. Math. 28. 18. 3. The Spirit doth it by the way of immediate Efficacy Rom. chap. 8. v. 11. But if the Spirit of him that raised up Jesus from the dead dwel in you he that raised up Christ from the dead shall also quicken your mortall bodys by his spirit that dwelleth in you Here are all three comprized with their distinct concurrence unto our Quickning Here is the Fathers Authoritative Quickning he raised Christ from the dead and he shall Quicken you and the Son 's Mediatory Quickning for it is done in the death of Christ and the Spirits immediate Efficacy he shall doe it by the Spirit that dwelleth in you He that desires to see this whole matter farther explayned may consult what I have elsewhere written on this subject And thus is the distinct Communion whereof we treat both proved and demonstrated CHAP. III. Of the Peculiar and distinct Communion which the Saints have with the Father Observations for the clearing of the whole premised Our peculiar Communion with the Father is in Love 1 Iohn 4. 7 8. 2 Cor. 13. 13. Iohn 16 26 27. Rom. 5. 5. John 3. 16. John 14. 23. Titus 3. 4. opened to this purpose What is required of Believers to hold communion with the Father in Love His Love received by Faith Returnes of Love to him Gods Love to us and ours to him wherein they agree Wherein they differ HAving proved that there is such a distinct Communion in § 1 respect of Father Son and Spirit as whereof we speake it remaines that it be farther cleared up by an Induction of Instances to manifest what and wherein the Saints peculiarly hold this Communion with the severall Persons respectively which also I shall doe after the premising some observations necessary to be previously considered as was promised for the clearing of what hath been spoken And they are these that follow 1. When I assigne any thing as peculiar wherein we distinctly § 2 hold Communion with any person I doe not exclude the other persons from Communion with the soule in the very same thing Only this I say principally immediately and by the way of eminency we have in such a thing or in such a way Communion with some one Person and therein with the others secundarily and by the way of consequence on that foundation For the Person as the Person of any one of them is not the prime object of divine worship but as it is identifyed with the nature or Essence of God Now the workes that outwardly are of God called Trinitatis ad extra which are commonly said to be common and undivided are either wholly so and in all respects as all workes of Common Providence or else being common in respect of their Acts they are distinguished in respect of that principle or next and immediate rise in the manner of operation so Creation is appropriated to the Father Redemption to the Sonne in which sense we speake of these things 2. There is a concurence of the Actings and operations of § 3 the whole Deity in that dispensation wherein each person concurres to the worke of our Salvation unto every Act of our Communion with each singular person Look by what act soever we hold Communion with any Person there is an influence from every Person to the putting forth of that Act. As suppose it to be the act of Faith It is bestowed on us by the Father It is not of our selves it is the gift of God Eph. chap. 2. v. 8. It is the Father that revealeth the Gospell and Christ therein Math. chap. 11. v. 25. And it is purchased for us by the Son It is given unto you for Christs sake to believe on him Phil chap 1. v 29. In him are we blessed with Spirituall blessings Ephes chap. 1. v. 3. He bestows on us and increaseth Faith in us Luk. 17. 5. And it is wrought in us by the Spirit He administers that exceeding greatnesse of his power which he exerciseth towards them who believe according to the working of this mighty power which he wrought in God when he raised him up from the dead Ephes 1. 19. 20. Rom 8. 11. 3. When I assigne any particularthing wherein we hold Communion with any Person I doe not doe it exclusively unto other § 4 Mediums of communion but only by the way of inducing a speciall and eminent Instance for the proof and manifestation of the former Generall Assertion Otherwise there is no Grace or duty wherein we have not Communion with God in the way described In every thing wherein we are made partakers of the divine nature there is a communication and receiving between God and us So neare are we unto him in Christ. 4. By asserting this distinct Communion which merely respects that order in the dispensation of Grace which God is § 5 pleased to hold out in the Gospell I intend not in the least to shut up all Communion with God under these precincts his ways being exceeding broad containing a perfection whereof there is no end nor to prejudice that holy fellowship we have with the whole Deity in our walking before him in Covenant obedience which also God assisting I shall handle hereafter These few observations being premised I come now to declare § 6 what it is wherein peculiarly and eminently the Saints have Communion with the Father And this is LOVE Free undeserved and eternall Love This the Father peculiarly fixes upon the Saints this they are immediately to eye in him to receive of him and to make such Returnes thereof as he is delighted withall This is the great discovery of the Gospell For whereas the Father as the Fountaine of the Deity is not known any other way but as full of wrath anger and indignation against sinne nor can the Sons of men have any other thoughts of him Rom. 1. 18. Esa. 33. 15 16. Hab. 1. 13. Psal. 5. 4 5 6. Ephes. 2. 3. Here he is now revealed peculiarly as Love as full of it unto us the manifestation whereof is the peculiar worke of the Gospell Tit. 3. 4. § 7 1. 1 John chap. 4. v. 8. God is Love That the name of God is here taken personally and for the person of the Father not Essentially is evident from v. 9. where he is distinguished from his only begotten Son whom he sends into the world Now saith he the Father is Love that is not only of an infinitely gracious tender Compassionate and Loving nature according as he hath proclaimed himselfe Exod. chap. 34. v. 6 7. but also one that eminently and
despise not Prophesying The Light that God hath set up in our hearts say others But where is that called absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit It is the Holy Ghost himselfe that is here intended Not immediately in respect of his Person in which regard he is said to be grieved which is a Personall affection but in respect of his motions actings operations The Holy Ghost was typified by the fier that was allways kept alive on the Altar He is also called a Spirit of burning The reasons of that AllusioÌ„ are manifold not now to be insisted on Now the oppositioÌ„ that is made to fier in its acting is by querching Hence the opposition made to the actings of the Holy Ghost are called Quenching of the Spirit as some kind of wet wood will doe when it is cast into the the fire Thence are we said in pursuance of the same metaphor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stirre up with new fire the gifts that are in us The Holy Ghost is striving with us acting in us moving variously for our growth in grace and bringing forth fruit meet for the principle he hath indued us withall Take heed saith the Apostle least by the power of your lusts and temptations you attend not to his workings but hinder him in his good will towards you that is what in you lyeth This then is the second Generall Rule for our Communion with § 8 the Holy Ghost It respects his gratious operations in us and by us There are severall and various ways whereby the Holy Ghost is sayd to act exâ—rt and put forth his power in us partly by moving upon and stirring up the Grace we have received partly by new supplys of Grace from Jesus Christ falling in with ocasions for their exercise raysing good motions immediately or occasionally within us all tending to our furtherance in obedience and walking with God All these are we carefully to observe and take notice of Consider the Fountaine whence they come the end which they lead us unto Hence have we Communion with the Holy Ghost when we can consider him by faith as the immediate author of all supplys assistances and the whole reliefe we have by Grace of all good actings risings motions in our hearts of all strivings and contendings against sinne When we consider I say all these his actings and workings in their tendencys to our consolation and on that account are carefull and watchfull to improve them all to the end aymed at as coming from him who is so loving and kind and tender to us we have Communion with him This is that which is intended Every gracious acting of § 9 the blessed Spirit in and towards our soules is constantly by Faith to be considered as comming from him in a peculiar manner His minde his good will is to be observed therein Hence care and diligence for the improvement of every motion of his will arise thence reverence of his presence with us with due spirituall regard to his Holinesse doth ensue and our soules are wonted to entercourse with him 3. The third caution concernes him and his worke in the § 10 dispensation of that great ordinance of the Word Stephen tells the Jewes Act. 7. 51. that They resisted the Holy Ghost How did they doe it why as their Fathers did it As your Fathers did so do ye How did their Fathers resist the Holy Ghost vers 52. They persecuted the Prophets and slew them their opposition to the Prophets in preaching the Gospell or their shewing of the coming of the just one was their resisting of the Holy Ghost Now the Holy Ghost is said to be resisted in the contempt of the preaching of the word because the gift of preaching of it is from him The manifestation of the Spirit is given to profit Hence when our Saviour Promiseth the Spirit to his Disciples to be present with them for the conviction of the world he tells them he will give them a mouth and wisedome which their adversaries shall not be able to gainsay nor resist Luk. 20. 16. concerning which in the accomplishment of it in Stephen it is said that they were not able to resist the Spirit by which he spake Act. 6. 10. The Holy Ghost then setting up a ministry in the Church separating men thereto furnishing them with gifts and abilitys for the dispensation of the Word the not obeying of that word opposing of it not falling down before it is called resisting of the Holy Ghost This in the examples of the wickednesse of others are we cautioned against And this enwraps the third generall Rule of our CoÌ„munion with the Holy Ghost in the despensation of the Word of the Gospell the Authority wisdome and goodnesse of the Holy Ghost in furnishing men with gifts for that end and purpose and his presence with them as to the vertue thereof is to be eyed and subjection given unto it on that account On this reason I say on this ground is obedience to be yeilded to the word in the ministeriall dispensation thereof because the Holy Ghost and he alone doth furnish with gifts to that end and purpose When this consideration causeth us to fall low before the word then have we Commuinon with the Holy Ghost in that Ordinance But this is commonly Spoken unto CHAP. VIII Particular Directions for Communion with the Holy Ghost BEfore I name Particular Directions for our Communion with the Holy Ghost I must premise some Cautions as § 1 farre as the directions to be given concern his worship First The Divine Nature is the Reason and cause of all worship so that it is impossible to worship any one person and not worship the whole Trinity It is and that not without ground denyed by the Schoolemen that the formall Reason and object of divine worship is in the persons precisely considered that is under the formally constitutive Reason of their personality which is their Relation to each other But this belongs to the Divine Nature and Essence and to their distinct persons as they are identified with the Essence it selfe Hence is that way of praying to the Trinity by the repetition of the same Petition to the severall persons as in the Letany groundlesse if not impious It supposeth that one person is worshipped and not another when each person is worshipped as God and each person is so As though we first should desire one thing of the Father and be heard and granted by him then aske the same thing of the Son and so of the Holy Ghost And so act as to the same thing three distinct acts of worship and expect to be heard and have the same thing granted three times distinctly when all the workes of the Trinity ad extra are indivisible The proper and peculiar object of divine worship and invocation is the Essence of God in its infinite Excellency dignity Majesty and its causality as the first soveraigne cause of all things Now this is common
distinctly fixed on him which if it werenot so the sonne could not adde believe also on me The like also is said of Love 1 John chap. 2. v. 15. If any man love the world the Love of the Father is not in him That is the Love which we beare to him not that which we receive from § 8 him The Father is here placed as the Object of our Love in Opposition to the World which takes up our Affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father denotes the matter and object not the efficient cause of the love enquired after And this Love of him as a Father is that which he calls his Honour Mal. 1. 6. Futher These Graces as acted in prayer and Praises and as cloathed with instituted worship are peculiarly directed unto him § 9 We call on the Father 1 Pet. 1. 17. Eph. ch 3. v. 14 15. For this cause I bow my knees unto the Father of our Lord Iesus Christ of whom the whole Family in Heaven and Eearth is named Bowing the knee comprizeth the whole worship of God both that which is morall in the universall obedience he requireth and those peculiar ways of carrying it on which are by him appointed Isa. ch 45. v. 23. Unto me saith the Lord every kneee shall bow and every tongue shall sweare Which v. 24 25. he declareth to consist in their acknowledging of him for Righteousnesse and strength Yea is seemes sometimes to comprehend the orderly subjection of the whole Creation unto his soveraignty In this place of the Apostle it hath a farre more restrained Acceptation and is but a figurative expression of Prayer taken from the most expressive bodily posture to be used in that duty This he farther manifests v. 16 17. declaring at large what his Aime was and whereabouts his thoughts were exercised in that bowing of his knees The workings then of the spirit of Grace in that Duty are distinctly directed to the Father as such as the fountaine of the Deity of all good things in Christ as the Father of our Lord Jesus Christ. And therefore the same Apostle doth in another place expressly conjoyne and yet as expressly distinguish the Father and the Sonne in directing his supplications 1 Thess. 3. 11. God himselfe even our Father and our Lord Jesus Christ direct our way unto you The like president also have you of thansgiving Ephes. chap. 1. v 3 4. Blessed be the Father of our Lord and Saviour Jesus Christ c I shall not adde those very many places wherein the severall Particulars that doe concurre unto that whole divine divine worship not to be communicated unto any by nature not God with out Idolatry wherein the Saints do hold Communion with God are distinctly directed to the Person of the Father It is so also in Reference unto the Son Joh chap 14. v 1. § 10 You believe in God saith Christ believe also in me Believe also act Faith distinctly on me Faith Divine supernaturall that Faith whereby you believe in God that is the Father There is a believing of Christ viz. that he is the Sonne of God the Saviour of the world This is that whose neglect our Saviour so threatned unto the Pharisees John 8. 24. If you belive not that I am He you shall dye in your sinnes In this sense Faith is not immediately fixed on the Son being only an owning of him that is the Christ to be the Son by closing with the Testimony of the Father concerning him But there is also a Believing on him called believing on the name of the Son of God 1 John chap. 5. v. 13. So also John chap. 9. v. 36. yea the distinct affixing of Faith affiance and confidence on the Lord Jesus Christ the Son of God as the Son of God is most frequently pressed Joh. 3. 16. God that is the Father so loved the World that whosoever believeth on him that is the Sonne should not perish The Sonne who is given of the Father is believed on He that believeth on him is not condemned v. 18. He that believeth on the Sonne hath eternall life v. 36. This is the worke of God that ye believe on him whom he hath sent Joh. 6. 29. v. 40. 1 John 5. 10. The foundation of the whole is laid Joh. 5. 23. That all men should honour the Sonne even as they honour the Father he that honoureth not the Sonne honoureth not the Father which sent him But of this honour and worship of the Sonne I have treated at large elsewhere and shall not in generall insist upon it againe For Love I shall only adde that solemne Apostolicall benediction Ephes. chap. 6. v. 24. Grace be with all them that Love our Lord Jesus Christ in sincerity That is with Divine Love the Love of Religious worship which is the only incorrupt love of the Lord Jesus Further that Faith Hope and Love acting themselves in all § 11 manner of Obedience and appointed Worship are peculiarly due from the Saints and distinctly directed unto the Sonne is abundantly manifested from that solemne doxology Revel chap. 1. v. 5 6. Unto him that loved us and washed us from our sinnes in his own blood and hath made us Kings and Priests unto God and his Father to to him be Glory and dominion for ever and ever Amen Which yet is set forth with more Glory chap. 5. v. 8. The foure living creatures and the foure and twenty Elders fell down before the Lambe having every one of them Harpes and Golden Vials full of Odours which are the prayers of Saints and v. 13 14. Every creature which is in Heaven and on earth and under the Earth and such as are in the Sea and all that are in them heard I saying Blessings Honour Glory and Power be unto him that sitteth on the throne and unto the LAMBE for ever and ever The Father and the Sonne He that sits upon the throne and the Lambe are held out joyntly yet distinctly as the adequate object of all divine Worship and Honour for ever and ever And therefore Stephen in his solemne dying Invocation fixeth his Faith and Hope distinctly on him Acts 7. 59 60. Lord Iesus receive my spirit and Lord lay not this sinne to their charge for he knew that the Sonne of man had power to forgive sinnes also And this worship of the Lord Jesus the Apostle makes the discriminating character of the Saints 1 Cor. chap. 1. v. 2. With all saith he that in every place call upon the name of Iesus Christ our Lord both theirs and ours that is with all the Saints of God And Invocation generally comprizes the whole worship of God This then is the due of our Mediator though as God as the Sonne not as Mediator Thus also is it in reference unto the Holy Spirit of Grace The closing of the great sinne of unbeliefe is still described as an § 12 opposition unto and a resisting of that Holy Spirit And
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
you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to take or to take hold of as our translators and so supply the word nature and referre the whole unto Christs Incarnation who therein tooke our nature on him and not the nature of Angels Or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to helpe he did not helpe nor succour fallen Angels but he did helpe and succour the seed of Abraham and so consider it as the fruite of Christs Incarnation it is all one as to our present businesse His preferring the seed of Abraham before Angells his valuing them above the other is plainely expressed And observe that he came to helpe the seed of Abraham that is Believers his esteem and valuation is of them only 2. For their sakes he was so made flesh as that there was an § 3 emptying an exinanition of himselfe and an eclipsing of his glory and a becoming poore for them 2 Cor. 8. 9. Ye know the Grace of our Lord Jesus Christ that being rich for us he became poore Being rich in Eternall Glory with his father John 17. 5. He became poore for Believers The same person that was rich was also poore That the riches here meant can be none but those of the Deity is evident by its opposition to the poverty which as man he undertooke This is also more fully expressed Phil. 2. 6 7. Who being in the forme of God counted it no robbery to be equall to God but he emptied himselfe taking the forme of a servant and being made in the fashion of a man and sound in forme as a man c. That the forme of God is here the Essence of the Deity sundry things inevitably evince As 1. That he was therein equall to God that is his Father Now § 4 nothing but God is equall to God not Christ as he is Mediator in his greatest Glory nothing but that which is infinite is equall to that which is infinite 2. The forme of God is opposed to the forme of a Servant and that forme of a Servant is called the fashion of a man v. 8. that fashion wherein he was found when he gave himselfe to death wherein as a man he powred out his blood and dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took the forme of a servant is expounded in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expression used to set out his Incarnation Rom. 8. 3. God sent him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in taking true flesh he was in the likenesse of sinfull flesh Now in thus doing it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he humbled emptied himselfe made himselfe of no reputation In the very taking of flesh there was a condescension a debasing of the person of the Son of God It could not be without it If God humbled himselfe to behold the things that are in Heaven Earth Psal. 113. 6. then certainely it was an inconceivable condescension and abasement not only to behold but take upon him into personall union our nature with himselfe And though nothing could possibly be taken off from the essentiall Glory of the Deity yet that Person appearing in the fashion of a man and forme of a servant the Glory of it as to the manifestation was eclipsed and he appeared quite another thing then what indeed he was and had been from Eternity Hence he prays that his Father would Glorify him with the glory he had with him before the world was Joh. 17. 3. as to the manifestation of it And so though the divine nature was not abased the person was 3. For their sakes he so humbled and emptyed himselfe in § 5 taking flesh as to become therein a servant in the eyes of the world of no esteem nor account and a true and reall servant unto the Father for their sakes he humbled himselfe and became obedient All that he did and suffered in his life comes under this consideration All which may be referred to these three heads 1. Fulfilling all righteousnesse 2. Enduring all manner of persecutions and hardships 3. Doing all manner of good to men He tooke on him for their sakes a life and course pointed to Heb. 5. 7 8. A life of prayers teares feares obedience suffering and all this with cherefullnesse and delight calling his employment his meate and drinke and still professing that the law of this obedience was in his heart that he was content to doe this will of God He that will sorely Revenge the least opposition that is or shall be made to him by others was content to undergoe any thing all things for believers 4. He stays not here but for the consummation of all that § 6 went before for their sakes he becomes obedient to death the death of the Crosse so he professeth to his Father Joh. 17. 19. For their sakes I sanctify my selfe I dedicate my selfe as an Offering as a Sacrifice to be killed slain This was his aime in all the former that he might dye He was borne l lived that he might dye He valued them above his life And if we might stay to consider a little what was in this death that he underwent for them we should perceive what a price indeed he put upon them The curse of the Law was in it the wrath of God was in it the losse of Gods presence was in it It was a fearefull cup that he tasted of drank of that they might never tast of it A man would not for tenne thousand worlds be willing to undergoe that which Christ underwent for us in that one thing of desertion from God were it attended with no more distresse but what a meer Creature might possibly emerge from under And what thoughts we should have of this himselfe tells us Joh. 15. 13. Greater love hath none then this that one lay down his life for his friends It is impossible there should be any greater demonstration or evidence of love then this what can any one doe more And yet he tells us in another place that it hath another aggravation and heightning Rom. 5. 8. God commendeth his love to us in that whilst we were yet sinners Christ dyed for us When he did this for us we were sinners and enemies whom he might justly have destroyed What can more be done to dye for us when we were sinners such a death in such a manner with such attendences of wrath and curse a death accompanied with the worst that God had ever threatned to sinners argues as high a valuation of us as the heart of Christ himselfe was capable of For one to part with his Glory his Riches his Ease his Life his Love from God to undergoe losse shame wrath curse death for another is an evidence of a deare valuation and that it was all on this account we are informed Heb. 12. 2. Certainely Christ had a deare esteem of them that rather than they should perish that they should not be his and be