OF Communion with God The Father Sonne and Holy Ghost Each Person Distinctly IN Love Grace and Consolation OR THE SAINTS FELLOWSHIP With the Father Sonne and Holy Ghost UNFOLDED By JOHN OWEN D. D. A Servant of JESUS CHRIST in the Work of the Gospell God is Love 1 Joh. 4. 8. Tell me O thou whom my Soule Loveth where thou Feedest Cant. 1. 7. Make hast my Beloved Cant. 8. 14. Grieve not the Holy Spirit of God whereby ye are Sealed to the day of Redemption Ephes. 4. 30. Now there are diversities of Gifts but the same spirit And there are differences of Administrations but the same Lord and there are diversities of operations but it is the same God 1 Cor. 12. 4 5 6. OXFORD Printed by A. LICHFIELD Printer to the Vniversity for THO ROBINSON Anno Dom. 1637. Christian Reader IT is now six yeares past since I was brought under an engagement of promise for the publishing of some meditations on the subject which thou wilt find handled in the ensuing Treatise The Reasons of this delay being not of publicke concernment I shall not need to mention Those who have been in expectation of this duty from me have for the most part been so farre acquainted with my condition and employments as to be able to satisfy themselves as to the deferring of their desires That which I have to adde at present is only this having had many opportunity 's since the time I first delivered any thing in pulicke on this Subject which was the meanes of bringing me under the engagements mentioned to reassume the consideration of what I had first fixed on I have been inabled to give it that improvement and to make those additions to the main of the designe and matter treated on that my first debt it come at length to be only the occasion of what is now tendred to the Saints of God I shall speak nothing of the subject here handled it may I hope speak for it selfe in that spirituall savour and rellish which it will yeild to them whose hearts are not so filled with other things as to render the sweet things of the Gospell bitter to them The designe of the whole Treatise thou wilt find Christian Reader in the first Chapters of the first part and I shall not detaine thee here with the perusall of any thing which in its proper place will offer it selfe unto thee know only that the whole of it hath been recommended to the Grace of God in many supplications for its usefullnesse unto them that are interested in the Good things mentioned therein J. O. Oxon. Ch. Ch. Coll. Jul. 10. 1657. CHAP. I. That the Saints have Communion with God 1 Joh. 1. 3. considered to that purpose Somewhat of the nature of communion in Generall IN the first Epistle of Iohn chap. 1. v. 3. § 1 the Apostle assures them to whom he wrote that the Fellowship of Believers is with the Father and with his Son Iesus Christ and this he doth with such an unusuall kind of expression as bears the force of an Asseveration whence we have rendred it Truely our fellowship c. The outward appearance and condition § 2 of the Saints in those dayes being very mean and contemptible their leaders being accounted as the filth of this world and as the offscouring of all things the inviting others unto Fellowship with them and a participation of the pretious things which they did enjoy seemes to be exposed to many contrary Reasonings and Objections What benefit is there in Communion with them Is it any thing else but to be sharers in Troubles Reproaches Scornes and all manner of evils To prevent or remove these and the like Exceptions the Apostle gives them to whom he wrote to know and that with some earnestnesse of expression that not withstanding all the disadvantages their Fellowship lay under unto a carnall view yet in Truth it was and would be found to be in reference to some with whom they held it very honourable glorious and desireable For truely saith he our fellowship is with the Father and with his Sonne Jesus Christ. This being so earnestly and directly asserted by the Apostle § 3 we may boldly follow him with our Affirmation viz. That the Saints of God have communion with him And an holy and spirituall communion it is as shall be declared How this is spoken distinctly in Reference to the Father and the Son must afterwards be fully opened and carryed on By Nature since the Entrance of sin no man hath any Communion § 4 with God He is Light We Darkenesse and what communion hath Light with Darkenesse He is life we are dead He is Love and we are enmity and what Agreement can there be between us Men in such a condition have neither Christ nor Hope nor God in the World Ephes. 2. 12. being alienated from the life of God through the ignorance that is in them Chap. 4. 18. Now two cannot walke together unlesse they be agreed Amos. 3. 3. Whilst there is this distance between God and Man there is no walking together for them in any fellowship or Communion Our first Interest in God was so lost by sinne as that there was left unto us in our selves no possibility of a Recovery As we had deprived our selves of all Power for a Returnall so God had not revealed any way of Accesse unto himselfe or that he could under any consideration be approached unto by sinners in Peace Not any worke that God had made not any Attribute that he had revealed could give the least light into such a dispensation The manifestation of Grace and pardoning Mercy which is § 5 the only doore of entrance into any such communion is not committed unto any but unto him alone in whom it is by whom that Grace and mercy was purchased through whom it is dispensed who reveales it from the Bosome of the Father Hence this communion and fellowship with God is not in expresse termes mentioned in the old Testament The thing it selfe is found there but the cleare light of it the boldnesse of Faith in it is discovered in the Gospell and by the spirit administred therein By that Spirit we have this Liberty 2 Cor. 3. 17 18. Abraham was the friend of God Isa. 41. 8. David a man after his own heart Enoch walked with him Gen. 5. 24. All enjoying this communion and fellowship for the substance of it But the way into the Holyest was not yet made manifest whilst the first tabernacle was standing Heb. 9. 8. Though they had communion with God yet they had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a boldnesse and confidence in that communion This follows the entrance of our High Priest into the most holy place Heb. 4. 16. chap. 10. 9. The vaile also was upon them that they had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freedome and libertie in their accesse to God 2 Cor. 3. 15 16. c. But now in Christ
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
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
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
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
purpose The most frequent Adjunct of the Communication of the Spirit is this that he is given and received as of Gift he will give his holy Spirit to them that aske him that which is of gift is free the Spirit of grace is given of grace And not only the Spirit of Sanctification or the Spirit to Sanctifie convert us is a gift of free grace but in the sence whereof we speak in respect of consolation he is of gift also he is promised to be given unto Believers Hence the Spirit is said to be received by the Gospell not by the Law Gal. 3. 2 that is of meer grace not of our own procuring And all his workings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free donations He is freely bestowed and freely workes and the different measures wherein he is received for those ends and purposes of consolation which we shall consider by Believers which are great various and unexpressable arise from hence that we have him by donation or freegift And this is the Tenor whereby we hold and enjoy him a Tenor of free donation So is he to be eyed so to be asked so to be received And this also faith takes in and closeth withall in our Communion with the Comforter The Conjunction and accord of his Will with the Guift of Father and Sonne The one respecting the distinct operation of the Deity in the Person of the Holy Ghost the other the oeconomy of the whole Trinity in the worke of our Salvation by Jesus Christ. Here the Soul rejoyceth its selfe in the Comforter that he is willing to come to him that he is willing to be given him And seeing all is Will and Gift Grace is magnifyed on this account 2. The Authority of it thence he is said to be SENT § 16 Chap. 14. 26. the Father will send him in my name and Chap. 15. 26. I will send him unto you from the Father and him will I send to you chap 16. 17. This mission of the holy Ghost by the Father and the Son as it answers the order of the persons subsistence in the blessed Trinity and his procession from them both so the order voluntarily engaged in by them for the accomplishment as was said of the worke of our Salvation There is in it in a most speciall manner the Condescension of the Holy Ghost in his Love to us to the Authoritative delegation of Father and Son in this businesse which argues not a disparity dissimilitude or inequality of Essence but of Office in this worke It is the Office of the Holy Ghost to be an Advocate for us and a Comforter to us in which respect not absolutely he is thus sent Authoritatively by Father and Sonne It is a known maxime that Inaequalitas officii non tollit aequalitatem naturae This subjection if I may so call it or inequality in respect of office doth no way's prejudice the equality of nature which he hath with Father and Sonne no more then the mission of the Son by the Father doth his And on this Authoritative mission of the Spirit doth the right Apprehensions of many mysterys in the Gospell and the ordering of our hearts in Communion with him depend Hence is the sinne against the Holy Ghost what it is I doe § 17 not now dispute unpardonable and hath that Adjunct of Rebellion put upon it that no other sin hath namely because he comes not he acts not in his own name only though in his own also but in the name and Authority of the Father Son from and by whom he is sent and therefore to sinne against him is to sinne against all the Authority of God all the Love of the Trinity and the utmost condescension of each person to the worke of our Salvation It is I say from the Authoritative mission of the Spirit that the sinne against him is peculiarly unpardonable It is a sin against the recapitulation of the love of the Father Son and Spirit And from this consideration were that our present businesse might the true nature of the sin against the Holy Ghost be investigated Certainely it must consist in the contempt of some operation of his as acting in the name and Authority of the whole Trinity and that in their ineffable condescension to the worke of Grace But this is of another Consideration 2. On this account we are to pray the Father and the Son § 18 to give the Spirit to us Luk. 11. 13. your Heavenly Father will give his holy Spirit to them that aske him now the Holy Ghost being God is no lesse to be invocated praied to and called on then the Father and Son as elsewhere I have proved how then doe we aske the Father for him as we doe in all our Supplications seeing that we also pray that he himselfe would come to us visite us and abide with us In our prayers that are directed to himselfe we consider him as essentially God over all blessed for evermore we pray for him from the Father and Sonne as under this mission and delegation from them And indeed God having most plentifully revealed himselfe in the order of this dispensation to us we are as Christians generally do in our Communion to abound in answerable addresses that is not onely to the Person of the holy Ghost himselfe but properly to the Father and Son for him which refers to this dispensation 3. Hence is that great weight in particular laid upon our § 19 not grieving the spirit Eph. 4. 30. because he comes to us in the name with the Love and upon the condescension of the whole blessed Trinity To doe that which might grieve him so sent on such an account for that end and purpose which shall afterwards be mentioned is a great aggravation of sinne He expects cheerfull entertainment with us and may do so justly upon his own account and the account of the work which he comes about but when this also is added that he is sent of the Father and the Son commissioned with their Love and Grace to communicate them to their soules this is that which is or ought to be of unspeakable esteeme with Believers And this is that second thing expressed in the manner of his communication he is sent by Authority He is said to be powred out or shed on us Titus 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 20 that holy Ghost which he hath richly powred out upon us or shed on us abundantly And this was the chiefe expression of his communication under the old Testament the mystery of the Father and the Son and the matter of commission and delegation being then not so clearly discovered Isaiah 32. 15. untill the spirit be powred on us from on high and the wildernesse be a fruitfull field and the fruitfull field be counted for a forrest that is 'till the Gentiles be called and the Jews rejected and chap. 43 3 I will powre my spirit upon thy seed and my blessing upon
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
chooseth us before the Foundation § 19 of the world but in the pursuit of that Love he blesseth us with all Spirituall blessings in Heavenly places in Christ. Ephes. chap. 1 v. 3 4. From his love he sheds or powers out the Holy Spirit richly upon us through Jesus Christ our Saviour Titus chap. 3. v. 6. In the powring out of his love there is not one drop falls besides the Lord Christ. The holy annointing Oyle was all powred on the head of Aaron Psal. 133. v. 2. and thence went down to the Skirts of his cloathing Love is first powred out on Christ from him it drops as the dew of Hermon upon the Soules of his Saints The Father will have him to have the preheminence in all things Col. 1. 18. it pleased him that in him all fullnesse should dwell v. 19. that of his fullnesse we might receive and Grace for Grace John 1. v. 16. Though the Love of the Fathers purpose and good pleasure have its rise and Foundation in his meer Grace and will yet the designe of its accomplishment is only in Christ. All the fruits of it are first given to him and it is in him only that they are dispensed to us So that though the Saints may nay doe see an infinite Ocean of Love unto them in the Bosome of the Father yet they are not to look for one drop from him but what comes through Christ. He is the only meanes of Communication Love in the Father is like Honey in the Flower it must be in the Combe before it be for our use Christ must extract and pepare this Hony for us He drawes this water from the Fountaine through union and dispensation of fullnesse we by Faith from the wells of Salvation that are in him This was in part before discovered 2. § 20 Our Returnes are all in him and by him also And well is it with us that it is so What lame and blind Sacrifices should we otherwise present unto God He beares the Iniquity of our Offerings and he addes Incense unto our Prayers Our love is fixed on the Father but it is conveyed to him through the Son of his Love He is the only way for our Graces as well as our Persons to goe unto God through him passeth all our desire our delight our Complacency our Obedience Of which more afterwards Now in these two things there is some Resemblance between that mutuall Love of the Father and the Saints wherein they hold Communion § 20 2. There are sundry things wherein they differ 1. The Love of God is a Love of Bounty our Love unto him is a Love of Duty 1. The Love of the Father is a Love of Bounty a descending Love Such a Love as carryes him out to doe good things to us great things for us His love lys at the Bottome of all dispensations towards us and we scarse any where find any mention of it but it is held out as the cause and Fountaine of some free gift flowing from it He loves us sends his Son to dye for us He loves us and blesseth us with all spirituall blessings Loving is choosing Rom. 9. 11 12. He loves us and chastizeth us A Love Like that of the Heavens to the Earth when being full of raine they power forth showres to make it fruitfull As the Sea communicates his waters to the Rivers by the way of Bounty out of its own fullnesse they returne unto it only what they receive from it It is the love of a Spring of a Fountain always Communicating A love from whence proceeds every thing that is lovely in its object It infuseth into and creates Goodnesse in the persons beloved and this answers the discription of love given by the Philopher To love saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that loves workes out good to them he loveth as he is able Gods power and will are commensurate What he willeth he worketh 2. Our Love unto God is a Love of Duty the Love of a § 21 Child His love descends upon us in Bounty and Fruitfullnesse our love ascends unto him in Duty and Thankfullnesse He addes to us by his Love we nothing to him by ours Our goodnesse extends not unto him Though our Love be fixed on him immediately yet no fruit of our love reacheth him immediately though he requires our Love he is not benefited by it Job 35. 5 6 7 8. Rom. 11. 35. Job 22. 2 3. It is indeed made up of these four things 1. Rest 2. Delight 3. Reverence 4. Obedience By these doe we hold Communion with the Father in his love Hence God calls that Love which is due to him as a Father honour Malac. chap. 1. v. 6. If I be a Father where is mine Honour It is a deserved act of Duty 2. They differ in this The Love of the Father unto us is an § 22 Antecedent love Our Love unto him is a Consequent Love 1. The love of the Father unto us is an Antecedent love and that in two Respects 1. It is antecedent in Respect of our love 1 John 4. 10. Herein is love not that we loved God but that he loved us His love goes before ours The Father loves the child when the child knowes not the Father much lesse loves him Yea we are by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 30. haters of God He is in his own nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of men and surely all mutuall love between him and us must begin on his hand 2. In respect of all other Causes of love whatever It goes not only before our Love but also any thing in us that is lovely Rom. 5. 8 God commendeth his love toward us in that whilest we were yet sinners Christ died for us Not only his Love but the eminent fruit thereof is made out towards us as sinners Sin holds out all of unlovelinesse and undesirablenesse that can be in a Creature The very mention of that removes all causes all moving occasions of Love whatever Yet as such have we the Commendation of the Fathers Love unto us by a most signall Testimony Not only when we have done no good but when we are in our blood doth he love us Not because we are better then others but because himselfe is infinitely good His kindnesse appeares when we are foolish and disobedient Hence he is said to love the world that is those who have nothing but what is in and of the world whose whole lyes in evil 2. Our love is consequentiall in both these regardes 1. In Respect of the Love of God Never did Creature turne his Affectitious § 23 towards God if the heart of God were not first set upon him 2. In Respect of sufficient causes of Love God must be revealed unto us as lovely desireable as a fit suitable object unto the soule to set up its Rest upon before we can beare any love unto him The
Saints in this sense doe not love God for nothing but for that Excellency Lovelinesse and desireablenesse that is in him As the Psalmist says in one particular Psal. 116. 19. I love the Lord BECAUSE so may we in generall we love the Lord BECAUSE Or as David in another case what have I now done is there not a cause If any man enquire about our love to God we may say what have we now done is there not a cause 3. They differ in this also The Love of God is like himselfe equall constant not capable of Augmentation or Diminution Our love § 24 is like our selves unequall increasing waining growing declining His like the Sunne always the same in its light though a cloud may sometimes interpose Ours as the Moon hath its Enlargements and streightnings 1. The Love of the Father is Equall c. whom he loves he loves unto the end and he loves them always alike The § 25 strength of Israel is not a man that he should repent On whom he fixes his love it is immutable it doth not grow to Eternity it is not diminished at any time It is an eternall love that had no beginning that shall have no ending that cannot be heightned by any act of ours that cannot be lessened by any thing in us I say in it self it is thus otherwise in a two fold regard it may admit of chang 1. In respect of its Fruits It is as I said a fruitfull love a § 26 love of Bounty In reference unto those fruits it may sometimes be greater sometimes lesse Its communications are various Who among the Saints finds it not What Life what Light what strength sometimes and againe how dead how dark how weake as God is pleased to let out or to restraine the fruits of his Love All the Graces of the spirit in us all sanctified enjoyments whatever are fruits of his love How variously these are dispensed how differently at sundry seasons to the same Persons experience will abundantly testify 2. In respect of its discoveries and manifestations He sheds abroad § 27 his Love in our Hearts by the Holy Ghost Rom 5 v. 5. gives us a sense of it manifests it unto us Now this is various and changeable sometimes more sometimes lesse Now he shines anon hides his face as it may be for our profit Our Father will not alwaies chide lest we be cast downe he doth not alwaies smile lest we be full and neglect him but yet still his Love in its selfe is the same When for a little moment he hides Isa. his face yet he gathers us with everlasting kindnesse Ob. But you will say this comes nigh to that Blasphemy § 27 that God loves his People in their sinning as well as in their strictest obedience and if so who will care to serve him more or to walk with him unto wellpleasing Ans. There are few Truths of Christ which from some or other have not received like entertainment with this Termes and Appellations are at the Will of every imposer things are not at all varied by them The Love of God in it selfe is the eternall purpose and act of his Will This is no more changeable then God himselfe If it were no flesh could be saved but it changeth not and we are not consumed What then loves he his people in their sinning Yes his People not their sinning Alters he not his Love towards them Not the purpose of his will but the dispensations of his Grace He rebukes them he chastens them he hides his face from them he smites them he fills them with a sense of indignation but woe woe would it be to us should he change in his love or take away his kindnesse from us Those very things which seem to be demonstrations of the change of his Affections towards his do at clearly proceed from Love as those which seem to be the most genuine Issues thereof But will not this encourage to sinne He never tasted of the Love of God that can seriously make this objection The doctrine of Grace may be turned into wantonesse the Principle cannot I shall not wrong the Saints by giving other answer to this objection Detestation of sinne in any may well consist with the Acceptation of their persons and their designation to life eternall But now our Love to God is ebbing and flowing waining and increasing We lose our first Love and we grow again in Love Scarse a day at a stand What poore creatures are we how unlike the Lord and his Love unstable as Water we cannot excell now it is though all men for sake thee I will not anon I know not the man One day I shall never be moved my hill is so strong the next all men are lyers I shall perish When ever was the time where ever was the place that our love was one day equall towards God And thus these Agreements and discrepancies doe farther describe that Mutuall Love of the Father the Saints wherein they hold Communion Other Instances as to the Person of the Father I shall not give but indeavour to make some improvement of this in the next Chapter CHAP. IV. Inferences on the Former Doctrine concerning Communion with the Father in Love HAving thus discovered the nature of that Distinct Communion § 1 which we have with the Father it remaineth that we give some Exhortations unto it directions in it and take some Observations from it 1. First them this is a Duty wherein it is most evident that Christians are but little exercised namely in holding immediate § 2 Communion with the Father in Love Unacquaintednesse with our Mercys our Priviledges is our sinne as well as our Trouble We hearken not to the voyce of the Spirit which is given unto us that we may know the things that are freely bestowed on us of God This makes us goe heavily when we might rejoyce and to be weake where we might be strong in the Lord. How few of the Saints are experimentally acquainted with this priviledge of holding immediate communion with the Father in Love with what anxious doubtfull thoughts do they look upon him what feares what questionings are there of his good will and kindnesse At the best many think there is no sweetnesse at all in him towards us but what is purchased at the high price of the blood of Jesus It is true that alone is the way of Communication but the free Fountaine and Spring of all is in the bosome of the Father Eternall life was with the Father and is manifested unto us Let us then 1. Eye the Father as love Look not on him as an always lowring Father but as one most kind and tender Let us looke on him by faith as one that hath had thoughts of kindnesse towards us from everlasting It is misapprehension of God that makes any runne from him who have the least breathing wrought in them after him They that know thee will
fitted for destruction nay what will it availe us to heare him proclaime himselfe the Lord the Lord God Mercifull and Gracious Abundant in Goodnesse and Truth yet withall that he will by no meanes cleare the guity so shutting up the exercise of all his other Properties towards us upon the account of our iniquiry Doubtlesse not at all Under this naked consideration of the Propertys of God Iustice will make men fly and hide Gen. 3. Is. 2. 21. chap. 33. 15 16. Patience render them obdurate Eccles. 8. 11. Holinesse utterly deters them from all thoughts of approach unto him Joh. 24. 19. what reliese have we from thoughts of his immensity and omnipresence if we have cause only to contrive how to fly from him Psal. 139. 11 12. if we have no pledge of his gracious presence with us This is that which brings Salvation when we shall see that God hath glorified all his Propertys in a way of doing us good Now this he hath done in Iesus Christ. In him hath he made his Iustice glorious in making all our iniquities to meet upon him causing him to beare them all as the Scape Goat in the Wildernesse not sparing him but giving him up to death for us all So exalting his Iustice and Indignation against sinne in a way of freeing us from the condemnation of it Rom. 3. v. 25. Rom. 8. 33 34. In him hath he made his Truth glorious and his Faithfullnesse in the exact accomplishment of all his absolute threatnings and promises that fountaine threat and commination whence all others flow Gen. 2. 17. in the day thou eatest thereof thou shalt dye the death seconded with a Curse Deut. 27. 26. Cursed is every one that continueth not c. is in him accomplished fullfilled the truth of God in them layd in a way to our good He by the Grace of God tasted deathfor us Heb. 2. 9. and so delivered us who were subject to death v. 14. and he hath fullfilled the curse by being made a curse for us Gal. 3. 13. So that in his very threatnings his Truth is made glorious in a way to our good And for his Promises They are all yea and in him Amen to the Glory of God by us 2 Cor. 1. 20. And for his Mercy Goodnesse and the Riches of his Grace how eminently are they made Glorious in Christ and advanced for our good God hath set him forth to declare his Righteousnesse for the forgivenesse of sinne He hath made way in him for ever to exalt the Glory of his pardoning Mercy towards sinners To manifest this is the great designe of the Gospell as Paul admirably sets it out Eph. 1. 5 6 7 8. There must our soules come to an acquaintance with them or for ever live in darknesse Now this is a Saving knowledge and full of Consolation when we can see all the Propertys of God made Glorious and exalted in a way of doing us good And this wisdome is hid only in Jesus Christ hence when he desired his Father to Glorifie his name Joh. 12. 24. to make in him his name that is his Nature his Propertys his Will all glorious in that worke of Redemption he had in hand he was instantly answered from Heaven I have hoth glorified it and will glorify it againe He will giue it its utmost glory in him 2. That God will yet exercise and lay out those Properties of his to the utmost in our behalfe Though he hath made them § 20 all glorious in a way that may tend to our good yet it doth not absolutely follow that he will use them for our good for doe we not see innumerable Persons perishing everlastingly notwithstanding the manifestation of himselfe which God hath made in Christ. Wherefore further God hath committed all his properties into the hand of Christ if I may so say to be managed in our behalfe and for our good He is the power of God and the wisedome of God he is the Lord our Righteousnesse and is made unto us of God Wisedome and Righteousnesse Sanctification and Redemption Christ having glorifyed his Father in all his Attributes he hath now the exercise of them committed to him that he might be the Captaine of Salvation to them that doe believe So that if in the Righteousnesse the Goodnesse the Love the Mercy the Allsufficiency of God there be any thing that will doe us good the Lord Jesus is fully interested with the dispensing of it in our behalfe Hence God is said to be in him reconciling the world unto Himselfe 2 Cor. 5. 18. Whatever is in him he layeth it out for the Reconciliation of the World in and by the Lord Christ. And he becomes the Lord our Righteousnesse Isa. 45. 24. 25. and this is the second thing required 3. There remaineth only then that these Attributes of God § 21 so manifested and exercised are powerfull and able to bring us to the Everlasting fruition of him To evince this the Lord wraps up the whole Covenant of grace in one Promise signifying no lesse I will be your God In the Covenant God becomes our God and we are his People and thereby all his Attributes are ours also and least that we should doubt when once our eys are opened to see in any measure the inconceivable difficulty that is in this thing what inimaginable obstacles on all hands there lye against us that all is not enough to deliver and save us God hath I say wrapt it up in this expression Gen. 17. 1. I am saith he God Almighty Allsufficient I am wholly able to performe all my undertakings and to be thy exceeding great reward I can remove all difficulties answer all objections pardon all sinnes conquer all opposition I am God Allsufficient Now you know in whom this Covenant and all the promises thereof are ratified and in whose blood it is confirmed towit in the Lord Christ alone in him only is God an Allsufficient God to any and an exceeding great reward And hence Christ himselfe is said to sove to the utmost them that come to God by him Heb. 7. And these three things I say are required to be known that we may have a saving acquaintance and such as is attended with consolation with any of the Properties of God and all these being hid only in Christ from him alone it is to be obtained This then is the first part of our first Demonstration that all true and sound Wisedome and Knowledge is laid up in the Lord Christ and from him alone to be obtained because our Wisdome consisting in a maine part of it in the Knowledge of God his Nature and his Properties this lyes wholy hid in Christ nor can possibly be obtained but by him For the knowledge of our selves which is the Second part of § 22 our wisedome this consists in these three things which our Saviour sends his Spirit to convince the world of even sinne Righteousnesse and Judgment Joh. 6.
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
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