8. to know our selves in reference unto these three is a main part of true and sound wisdome for they all respect the supernaturall and immortall End whereunto we are appointed and there is none of these that we can attaine unto but only in Christ. 1. In respect of sinne there is a sence and knowledge of sin left in the Consciences of all men by nature To tell them what is good and evill in many things to approve and disapprove of what they doe in reference to a Judgement to come they need not goe farther then themselves Rom. 2. 14 15. But this is obscure and relates mostly to greater sinnes and is in summe that which the Apostle gives us Rom. 1. 32. they know the Judgement of God that they which doe such things are worthy of Death This he placeth among the common Presumptions and notions that are received by mankind namely that it is Righteous with God that they who doe such things are worthy of Death And if that be true which is commonly received that no Nation is so barbarous or rude but it retaineth some sense of a Deity then this also is true that there is no Nation but hath a sense of sinne and the displeasure of God for it For this is the very first notion of God in the World that he is the Rewarder of good and evill hence were all the Sacrifices purgings expiations which were so generally spread over the face of the Earth but this was and is but very dark in respect of that knowledge of sinne with its appurtenances which is to be obtained A further knowledge of sinne upon all Accounts whatever § 24 is given by the Law that Law which was added because of transgressions This revives doctrinally all that sense of good and evill which was at first implanted in man and it is a glasse whereinto whosoever is able spiritually to look may see sinne in all its uglinesse and deformity The truth is look upon the Law in its Purity Holinesse Compasse and Perfection its manner of delivery with dread terrour thunder Earthquakes fire the sanction of it in death curse wrath and it makes a wonderfull discovery of sinne upon every account its pollution guilt and exceeding sinfullnesse are seen by it But yet all this doth not suffice to give a man a true and thorough conviction of sin Not but that the Glasse is cleare but of our selves we have not eyes to look into it the Rule is streight but we cannot apply it and therefore Christ sends his Spirit to convince the World of sinne Joh 16 8. who though as to some ends and purposes he makes use of the Law yet the work of conviction which alone is an usefull knowledge of sinne is his peculiar work And so the discovery of sinne may also be said to be by Christ to be part of the Wisdome that is hid in him But yet there is a twofold regard besides this of his sending his Spirit to convince us wherein this wisdome appears to be hid in him 1. Because there are some neere concernments of sinne which are more clearly held out in the Lord Christs being made sinne for us then any other way 2. In that there is no knowledge to be had of sinne so as to give it a spirituall and saving improvement but only in him 1. For the First There are Fower things in sinne that clearly § 25 shine out in the Crosse of Christ. 1. The Desert of it 2. Mans Impotency by reason of it 3. The Death of it 4. A new end put to it 1. The desert of sinne doth clearly shine in the Crosse of Christ upon a twofold account 1. Of the Person suffering for it 2. Of the Penalty he underwent 1. Of the person suffering for it This the Scripture oftentimes very emphatically sets forth and layes great weight upon Joh. 3. 16. God so loved the World as that he sent his only begotten sonne It was his only sonne that God sent into the World to suffer for sinne Rom. 8 32. he spared not his only sonne but gave him up to death for us all To see a Slave beaten and corrected it argues a fault committed but yet perhaps the demerit of it was not very great The correction of a Sonne argues a great provocation that of an only sonne the greatest imaginable Never was sinne seen to be more abominably sinfull and full of provocation then when the burthen of it was upon the shoulders of the son of God God having made his sonne the sonne of his Love his only begotten full of Grace and Truth sinne for us to manifest his indignation against it and how utterly impossible it is that he should let the least sinne goe unpunished he lays hand on him and spares him not If sinne be imputed to the deare sonne of his bosome as upon his own voluntary assumption of it it was for he said to his Father Lo I come to doe thy will and all our iniquities did meet on him he will not spare him any thing of the due desert of it Is it not most cleare from hence even from the blood of the Crosse of Christ that such is the demerit of sinne that it is altogether impossible that God should passe by any the least unpunished if he would have done it for any he would have done it in reference to his only Sonne but he spared him not Moreover God is not at all delighted with nor desirous of the blood the teares the cryes the unexpressible torments and sufferings of the sonne of his Love for he delights not in the anguish of any he doth not i afflict willingly nor grieve the Children of Men much lesse the sonne of his bosome only he required that his Law be fulfilled his Justice satisfied his wrath atton'd for sinne and nothing lesse then all this would bring it about If the debt of sinne might have been compounded for at a cheaper rate it had never been held up at the price of the blood of Christ. Here then Soule take a view of the desert of sinne behold it farre more evident then in all the threatnings and curses of the Law I thought indeed mayst thou say from thence that sinne being found on such a poore worme as I am was worthy of death but that it should have this effect if charged on the sonne of God that I never once imagined 2. Consider also further what he suffered For though he § 26 was so excellent an one yet perhaps it was but a light Affliction and triall that he underwent especially considering the strength he had to beare it Why what ever it were it made this fellow of the Lord of Hosts this Lion of the Tribe of Judah this mighty one the wisdome and power of God to tremble sweat cry pray wrestle and that with strong supplications Some of the Popish devotionists tell us
the Obedience of Christ which was the first thing § 11 proposed to be considered The next is that it hath an influence into the Grace of which we speake wherein we hold communion with him namely our free Acceptation with God what that influence is must also follow in its order 1. For his habituall Righteousnesse I shall only propose it under these two considerations 1. That upon this supposition that it was needfull that we should have a Mediator that was God and Man in one person as it could not otherwise be it must needs be that He must be so holy For all though there be but one primary necessary effect of the Hypostaticall union which is the subsistence of the humane nature in the person of the Sonne of God yet that He that was so united to him should be an holy thing compleatly holy was necessary also of which before 2. That the Relation which this Righteousnesse of Christ hath to the Grace we receive from him is only this that thereby he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit to doe all that He had to doe for us This is the intendment of the Apostle Heb. 7. 26. such an one became us it was needfull He should be such an one that he might doe what he had to doe And the Reasons hereof are two 1. Had he not been compleatly furnished with habituall Grace He could never have actually fullfilled the Righteousnesse which was required at his hands It was therein that he was able to doe all that he did So himselfe lays down the presence of the Spirit with him as the bottome and foundation of his going foth to his worke Isa. 61 1. 2. He could not have been a compleat and perfect Sacrifice nor have answered all the ' types figures of him that were compleat and without blemish but now Christ having this Habituall Righteousnesse if he had never yeilded any continued obedience to the Law actively but had suffered as soon after his Incarnation as Adam sinned after his Creation He had been a fit Sacrifice and Offering and therefore doubtlesse his following Obedience hath another use besides to fit him for an Oblation for which he was most fit without it 2. For Christs obedience to the Law of Mediation wherein it is not coincident with his passive obedience as they speake for I § 12 know that expression is improper it was that which was requisite for the discharging of his Office and is not imputed unto us as though we had done it though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fruits of it are but is of the nature of his Intercession whereby He provides the good things we stand in need of at least subserviently to his Oblation and Intercession of which more afterwards 3. About his Actuall fulfilling of the Law or doing all things that of us are required there is some doubt and question and § 13 about it there are three severall opinions 1. That this Active Obedience of Christ hath no farther influence into our Justification and Acceptation with God but as it was preparatory to his blood shedding and oblation which is the sole cause of our Justification the whole Righteousnesse which is imputed to us arising from thence 2. That it may be considered two waies 1. As it is purely obedience so it hath no other state but that before mentioned 2. As it was accomplished with suffering and joyn'd with it as it was part of his humiliation so it is imputed to us or is part of that upon the account whereof we are justified 3. That this obedience of Christ being done for us is reckoned graciously of God unto us and upon the account thereof are we accepted as Righteous before him My intendment is not to handle this difference in the way of a controversy but to give such an understanding of the whole as may speedily be reduced to the practice of Godlinesse and consolation and this I shall doe in the ensuing Observations 1. That the Obedience that Christ yeelded to the Law in § 14 generall is not only to the peculiar law of the Mediator though he yeilded it as Mediator He was incarnate as Mediator Heb. 2. 14. Gal. 4. 4. And all He afterwards did it was as our Mediator for that cause came he into the World and did and suffered what ever He did or suffered in this world So that of this expression as Mediator there is a twofold sence for it may be taken strictly as relating solely to the Law of the Mediator and so Christ may be said to do as Mediator only what he did in obedience to that â—â—w but in the sense now insisted on what ever Christ did as a man subject to any Law he did it as Mediator because he did it as part of the duty incumbent on him who undertook so to be 2. That what ever Christ did as Mediator He did it for them § 15 whose Mediator He was or in whose stead and for whose good He executed the Office of a Mediator before God This the Holy Ghost witnesseth Rom. 8. 3. What the Law could not doe in that it was weake through the flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might be fulfilled in us because that we could not in that condition of weaknesse whereinto we are cast by sinne come to God and be freed from condemnation by the Law God sent Christ as a Mediator to doc and suffer whatever the Law required at our hands for that end and purpose that we might not be condemned but accepted of God It was all to this end that the Righteousnesse of the Law might be fulfilled in us that is which the Law required of us consisting in duties of obedience this Christ performed for us This expression of the Apostle God sending his own Sonne in the likenesse of sinfull flesh and for sinne condemning sinne in the flesh if you will adde to it that of Gal 4. 4. that he was so sent forth as that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made under the Law that is obnoxious to it to yeeld all the obedience that it doth require comprizes the whole of what Christ did or suffered and all this the Holy Ghost tells us was for us v. 4. 3. That the end of this Active Obedience of Christ cannot be assigned to be that He might be fitted for his death and Oblation § 16 For He answered all types and was every way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit to be made an offering for sinne by his vnion and Habituall Grace so that if the obedience Christ performed be not reckoned to us and done upon our account there is no just cause to be assigned why He should live here in the world so long as He did in perfect obedience to all the Lawes of God Had He dyed before there had been perfect Innocence and perfect Holinesse by his habituall
Grace and infinite vertue and worth from the dignity of his Person and surely He yeelded not that long course of all manner of Obedience but for some great and speciall purpose in reference to our Salvation 4. That had not the Obedience of Christ been for us in § 17 what sense we shall see instantly it might in his life have been required of him to yeeld obedience to the Law of Nature the alone Law which he could be liable to as a man for an innocent man in a Covenant of Works as he was needs no other Law nor did God ever give any other Law to any such person the Law of Creation is all that an innocent creature is liable to with what Symbols of that Law God is pleased to adde And yet to this Law also was his subjection voluntary that not only consequentially because he was borne upon his own choyse not by any naturall course but also because as Mediator God and Man he was not by the institution of that Law obliged unto it being as it were exempted and lifted above that Law by the Hypostaticall Union yet when I say his subjection hereunto was voluntary I do not intend that it was meerely arbitrary and at choyse whither he would yeeld obedience unto it or no but on supposition of his undertaking to be a Mediator it was necessary it should be so but that he voluntarily and willingly submitted unto and so became really subject to the commands of it But now moreover Jesus Christ yeelded perfect obedience to all those Lawes which came upon us by the occasion of sinne as the Ceremoniall Law yea those very institutions that signified the washing away of sinne and Repentance from sinne as the Baptisme of John which He had no need of himselfe This therefore must needs be for us 5. That the Obedience of Christ cannot be reckoned amongst § 18 his sufferings but is clearly distinct from it as to all formalityes Doing is one thing suffering another they are in diverse predicaments and cannot be coincident See then briefely what we have obtained by those considerations and then I shall intimate what is the streame issuing from this first spring or Fountaine of purchased Grace with what influence it hath thereinto 1. By the Obedience of the Life of Christ you see what is intended his willing submission unto and perfect compleat fulfilling of every Law of God that any of the Saints of God were obliged unto It is true every Act almost of Christs obedience from the blood of his Circumcision to the blood of his Crosse was attended with suffering so that his whole life might in that regard be called a death But yet looking upon his willingnesse and obedience in it it is distinguished from his sufferings peculiarly so called and termed his Active Righteousnesse This is then I say as was shewed that compleat obsolutely perfect Accomplishment of the whole Law of God by Christ our Mediator whereby He not only did no sinne neither was there guile found in his mouth but also most perfectly fulfilled all Righteousnesse as He affirmed it became him to doe 2. That this obedience was performed by Christ not for himselfe but for us and in our stead it is true It must needs be that whilest he had his conversation in the flesh He must be most perfectly and absolutely holy But yet the prime intendment of his accomplishing of holinesse which consists in the compleat obedience of his whole life to any Law of God that was no lesse for us then his suffering death That this is so the Apostle tells us Gal. 4. 4 5. God sent forth his Sonne made of a Woman made under the Law to redeeme them that were under the Law this Scripture formerly named must be a little farther insisted on He was both made of a Woman and made under the Law that is obedient to it for us The end here both of the Incarnation and Obedience of Christ to the Law for that must needs be understood here by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is disposed of in such a condition as that he must yeeld subjection and obedience to the Law was all to redeeme us In those two expressions made of a Woman made under the Law the Apostle doth not knit his Incarnation and death together with an exclusion of the obedience of his life And he was so made under the Law as those were under the Law whom he was to redeeme Now we were under the Law not only as obnoxious to its penalties but as bound to all the duties of it That this is our being under the Law the Apostle informes us Gal. 4. 21. Tell me yee that desire to be under the Law It was not the penalty of the Law they desired to be under but to be under it in respect of obedience Take away then the end and you destroy the meanes if Christ were not incarnate nor made under the Law for himselfe He did not yeeld obedience for himselfe it was all for us for our good let us now look forward and see what influence this hath into our acceptation 3. Then I say this perfect compleat Obedience of Christ to the Law is reckoned unto us As there is a truth in that the day thou § 20 eatest thou shalt dye death is the reward of sinne and so we cannot be freed from death but by the death of Christ Heb. 2. 13 14. So also is that no lesse true do this and live that life is not to be obtained unlesse all be done that the Law requires That is still true if thou wilt enter into life keep the commandements Math. 19. 17. they must then be kept by us or our surety Neither is it of any value which by some is objected that if Christ yeelded perfect obedience to the Law for us then are we no more bound to yeeld obedience for by his undergoing death the penalty of the Law we are freed from it I Answer How did Christ undergoe death meerely as it was penall how then are we delivered from death meerely as it is penall yet we must dye still yea as the last conflict with the effects of sinne as a passage to our Father we must dye Well then Christ yeelded perfect obedience to the Law but how did he doe it purely as it stood in that conditionall do this and live He did it in the strength of the Grace he had received He did it as a meanes of life to procure life by it as the tenour of a covenant Are we then freed from this obedience yes but how farre from doing it in our own strength from doing it for this end that we may obtaine life everlasting It is vaine that some say confidently that we must yet work for life It is all one as to say we are yet under the old covenant hoc fac vives we are not freed from obedience as a way of walking with God but we are as
mentioned Cant. 5. 11. that most precious Fountaine of Grace and Mercy This Infinitenesse of Grace in respect of its spring and Fountaine will answer all objections that might hinder our soules from drawing nigh to Communion with him and from a free embracing of him Will not this suite us in all our distresses What is our finite guilt before it Shew me the sinner that can spread his Iniquities to the dimensions if I may so say of this Grace Here is Mercy enough for the greatest the oldest the Stubbornest Transgressor Why will you dye O yee house of Israel Take heed of them who would rob you of the Deity of Christ If there were no more Grace for me then what can be treasured up in a meer man I should rejoyce my portion might be under Rocks and Mountaines Consider hence his Eternall free unchangeable Love Were the love of Christ unto us but the Love of a meere man though never § 7 so excellent innocent and glorious it must have a beginning it must have an ending and perhaps be fruitlesse The Love of Christ in his humane nature towards his is exceeding intense tender precious compassionate abundantly heightned by a sense of our miseries feeling of our Wants experience of our Temptations all flowing from that rich stock of Grace pitty and compassion which on purpose for our good and supply was bestowed on him But yet this Love as such cannot be infinite nor eternall nor from it selfe absolutely unchangeable Were it no more though not to be parallelled nor fathomed yet our Saviour could not say of it as he doth as my Father loveth me so have I loved you Joh. 15. 9. His love could not be compared with and equalled unto the divine Love of the Father in those properties of Eternity Fruitfulnesse and Unchangeablenesse which are the chiefe Anchors of the soule rolling it selfe on the bosome of Christ but now 1. It is Eternall Come ye neare unto me heare you this I have not saith he spoken from the beginning in secret from the Time that it was § 8 there am I and now the Lord God and his spirit hath sent me Isa. ch 48. 16. He himselfe is yesterday to day and for ever and so is his Love being his who is Alpha and Omega the first and the last the beginning and the ending which is which was and which is to come Revel 1. 11. 2. Unchangeable Our Love is like our selves as we are so are all our Affections so is the Love of Christ like himselfe we § 9 love one one day and hate him the next he changeth and we change also this day he is our right Hand our right eye the next day cut him off pluck him out Jesus Christ is stil the same and so is his Love In the beginning he laid the foundation of the Earth and the Heavens are the works of his hands they shall perish but He remaineth they shall all wax old as doth a garment and as a vesture shall he fold them up and they shall be changed but he is the same and his years faile not Heb. 1. 10 11 12. He is the Lord and he changeth not and therefore we are not consumed Whom he Loves he loves unto the End His Love is such as never had beginning and never shall have Ending 3. It is also Fruitfull Fruitful in all gracious Issues and Effects § 10 A man may Love another as his own soule yet perhaps that Love of his cannot helpe him He may thereby pitty him in prison but not relieve him bemoane him in misery but not help him suffer with him in trouble but not ease him Wee cannot Love Grace into a child nor mercy into a friend we cannot love them into Heaven though it may be the great desire of our soule It was Love that made Abraham cry Oh that Ishmael might live before thee but it might not be But now the Love of Christ being the Love of God is effectual and fruitfull in producing all the good things which he willeth unto his beloved He loves Life Grace and Holinesse into us He loves us also into Covenant Loves us into Heaven Love in him is properly to will good to any one Whatever good Christ by his Love Wills to any that willing is operative of that Good These three Qualifications of the Love of Christ make it exceedingly § 11 eminent and him exceeding desireable How many Millions of Sinnes in every one of the Elect every one whereof Were enough to condemne them all hath this Love overcome what Mountains of unbeliefe doth it remove Looke upon the conversation of any one Saint consider the frame of his Heart see the many staines and spots the defilements and Infirmities wherewith his Life is contaminated and tell me whether the Love that bears with all this be not to be admired And is it not the the same towards thousands every day what streames of Grace purging pardoning quickning assisting do flow from it every day This is our beloved O ye daughters of Jerusalem 2. He is desireable and worthy our Acceptation as considered in his Humanity even therein also in reference to us he is exceedingly § 12 desireable I shall only in this note unto you two things 1. It s Freedome from sinne 2. It s Fulnesse of Grace in both which regards the Scripture sets him out as exceedingly lovely and amiable 1. He was free from sin The Lambe of God without Spot § 13 and without blemish The Male of the flock to be offered unto God the curse falling on all other Oblations and them that offer them Mal. 1. 14 The purity of the snow is not to be compared with the whitenesse of this Lilly of this Rose of Sharou even from the wombe For such an High-Priest became us who is holy harmelesse undefiled separate from sinners Heb 7. v. 26. Sanctified persons whose staines are in any measure washed away are exceeding faire in the Eye of Christ himselfe Thou art all faire saith he my beloved thou hast no spot in thee How faire then is he who never had the least spot or staine It is true Adam at his Creation had this spotlesse purity so § 13 had the Angells But they came immediately from the hand of God without concurrence of any secondary cause Jesus Christ is a plant and root of a dry Ground a Blossome from the stemme of Jesse a Bud from the Loynes of sinfull man borne of a Sinner after there had been no innocent flesh in the World for 4000 yeares every one upon the Roll of his Genealogy being infected there withall To have a Flower of wonderfull rarity to grow in Paradise a Garden of Gods own planting not sullyed in the least is not so strange but as the Psalmist speaks in another kind to heare of it in a Wood to find it in a Forrest to have a spotlesse Bud brought forth in the Wildernesse of corrupted nature is
Unctions and presse the Allegory in setting out the Excellencys of the Word in allusions to them But I only insist on generalls This is that which the holy Ghost here intends the Word of Christ is sweet Savoury precious unto Believers and they see him to be excellent desireable beautifull in the Precepts Promises Exhortations and the most bitter threats thereof The Spouse addes his hands are as gold Rings set with Beryll the word beryll in the originall is Tarshish which the Septuagint § 43 have retained not restraining it to any peculiar precious stone the onyx say some the Chrysolite say others any precious stone shining with a sea green colour for the word signifies the sea also Gold Rings set with precious glistering stones are both valuable and desireable for profit and ornament so are the hands of Christ that is all his works the Effects by the Cause All his workes are Glorious they are all fruits of Wisedome Love and Bounty and his belly is as bright Ivory over laid with Saphyres the smoothnesse and brightnesse of Ivory the preciousnesse and heavenly Colour of the Saphires are here called in to give some lustre to the excellency of Christ to these is his belly or rather his bowells which takes in the Heart also compared It is the inward bowells and not the outward bulke that is signified Now to shew that by Bowells in the Scripture ascribed either to God or man Affections are intended is needlesse The tender love unspeakable affections and kindnesse of Christ to his Church and people is thus set out What a beautifull sight is it to the eye to see pure pollished Ivory set up and down with heaps of precious Saphires how much more Glorious are the tender Affections Mercys and Compassion of the Lord Jesus unto Believers Vers. 15 The strength of his kingdome the faithfullnesse and § 44 stabillity of his Promises the height and Glory of his person in his Dominion the sweetnesse and excellency of Communion with him is set forth in these words His legs are Pillars of Marble set upon sockets of fine Gold his countenance is as Lebanon excellent as the Cedars his mouth is most sweet When the Spouse hath gon thus farre in the description of him she concludes all in this generall Assertion he is wholly § 35 desireable altogether to be desired or beloved As if she should have said I have thus reckoned up some of the perfections of the Creatures things of most value price usefullnesse Beauty Glory here belowe and Compared some of the Excellencys of my beloved unto them In this way of Allegory I can carry things no higher I find nothing better or more desireable to shaddow out and to present his lovelinesse and desireablenesse but alasse all this comes short of his perfections beauty and comlinesse he is all wholly to be desired to be beloved Lovely in his person in the glorious Alsufficiency of his Deity Gracious purity and holinesse of his Humanity Authority and Majesty Love and Power Lovely in his birth and Incarnation when he was rich for our sakes becomming poore taking part of flesh and blood because we partook of the same being made of a woman that for us he might be made under the Law ever for our sakes Lovely in the whole Course of his life and the more then Angellicall holinesse and obedience which in the depth of poverty and perfection he exercised therein doing good receiving evill blessing and being cursed reviled reproached all his dayes Lovely in his Death yea therein most lovely to sinners never more glorious and desireable then when he came broken dead from the Crosse then had he carryed all our sinnes into a land of forgetfullnesse then had he made peace and reconcilliation for us then had he procured life and immortallity for us Lovely in his whole employment in his great undertaking in his Life Death Resurrection Ascenion being a Mediatour between God and us to recover the glory of Gods Justice and to save our soules to bring us to an enjoyment of God who were set at such an infinite distance from him by sinne Lovely in the glory and majesty wherewith he is Crowned now he is set down at the right hand of Majesty on high where though he be terrible to his enemyes yet he is full of Mercy Love and Compassion towards his beloved ones Lovely in all those supplyes of Grace and Consolations in all the dispensations of his holy Spirit whereof his Saints are made partakers Lovely in all the tender Care Power and wisedome which he exercises in the protection safeguarding and delivery of his Church and people in the midst of all the oppositions and persecutions whereunto they are exposed Lovely in all his Ordinances and the whole of that spiritually glorious Worship which he hath appointed to his people whereby they draw nigh and have Communion with him his Father Lovely and glorious in the vengeance he taketh and will finally execute upon the stubborne enemyes of himselfe and his people Lovely in the pardon he hath purchased and doth dispence in the Reconciliation he hath established in the Grace he Communicates in the Consolations he doth administer in the peace and Joy he gives his Saints in his assured preservation of them unto Glory What shall I say there is noe end of his excellencys and desireablenesse he is altogether Lovely this is our Beloved and this is our Friend oh Daughters of Jerusalem DIGRESSION II. All Solid Wisedome laide up in Christ. True wisedome wherein it consists Knowledge of God in Christ only to be obtained What of God may be known by his workes Some propertyes of God not discovered but in Christ only Love Mercy others not fully but in him as Vindictive Justice Patience Wisedome Alsufficiency No Property of God Savingly known but in Christ. What is required to a Saving Knowledge of the Properties of God No true knowledge of our selves but in Christ. Knowledge of our selves wherein it consisteth Knowledge of Sinne how to be had in Christ. Also of Righteousnesse and of Judgement The wisedome of walking with God hid in Christ. What is required thereunto Other pretenders to the Title of wisedome examined and rejected Christ alone exalted A Second consideration of the Excellencys of Christ serving § 1 to endeare the hearts of them who stand with him in the Relation insisted on arises from that which in the mistaken Apprehension of it is the great darling of men and in its true notion the great ayme of the Saints which is wisedome and knowledge Let it be evinced that all true and solid knowledge is laid up in and is only to be attained from and by the Lord Jesus Christ and the hearts of men if they are but true to themselves and their most predominate principles must needs be engaged to him This is the great designe of all men taken off from professed slavery to the world and the pursuite of sensuall licentious courses that they may
iniquities he is astonished to think that God should do so and admires that he did not take the Advantage of his provocations to cast him out of his presence He finds that with infinite wisdome in all long suffering he hath mannaged all his dispensations towards him to recover him from the power of the Devill to rebuke and chasten his spirit for sinne to endeare him unto himselfe there is I say nothing of greater sweetnesse to the soule then this and therefore the Apostle saies Rom. 3. 25. that all is through the forbearance of God God makes way for compleat forgivenesse of sinnes through this his forbearance which the other doth not 3. They differ in their Ends and aymes What is the ayme and designe of God in the dispensation of that forbearance which is § 15 manifested and may be discovered out of Christ the Apostle tells us Rom 9. 22. What if God willing to shew his wrath and to make his power known endured with much longsuffering the vessells of wrath fitted for destruction It was but to leave them inexcuseable that his power and wrath against sinne might be manifested in their destruction And therefore he calls it a suffering of them to walk in their own wates Act. 14. 16. which elsewhere he holds out as a most dreadfull judgement to wit in respect of that issue whereto it will certainly come as Psal. 81. 12. I gave them up to their Lusts and they walked in their own counsells which is as dreadfull a condition as a creature is capable of falling into in this world And Act. 17. 30. he calls it a winking at the sinnes of their ignorance as it were taking no care nor thought of them in their dark condition as it appears by the Antithesis but now he commandeth all men every where to repent He did not take so much notice of them then as to command them to repent by any cleare Revelation of his mind and will And therefore the exhortation of the Apostle Rom. 2 4. and despisest thou the riches of his goodnesse and forbearance and longsuffering not knowing that the goodnesse of God leadeth thee to repentance is spoken to the Jewes who had advantages to learne the naturall tendency of that goodnesse and forbearance which God exercises in Christ which indeed leads to Repentance or else he doth in generall intimate that in very Reason men ought to make another use of those things then usually they doe and which he chargeth them withall v. 5. but after thy hardnesse and impenitent heart c. At best then the patience of God unto men out of Christ by reason of their own incorrigible stubbornesse proves but like the waters of the River Phasis that are sweet at the top and bitter in the bottome they swimme for a while in the sweet and good things of this life Luk. 16. 25. wherewith being filled they sinke to the depth of all bitternesse But now evidently and directly the end of that Patience and forbearance of God which is excercised in Christ and discovered in him to us is the saving and bringing unto God those towards whom he is pleased to exercise them And therefore Peter tells you 2 Pet. 3. 9. that he is long suffering to us ward not willing that any should perish but that all should come to repentance that is all us towards whom he exercises forbearance for that is the End of it that his Will concerning our Repentance and Salvation may be accomplished and the nature of it with its end is well expressed Isa. 54. 9. This is as the waters of Noah unto me for as I have sworn that the waters of Noah should no more cover the earth so have I sworn that I would not be wroth c. it is Gods taking a course in his infinite Wisdome and goodnesse that we shall not be destroyed notwithstanding our sinnes and therefore Rom. 15. 5. these two things are laid together in God as coming together from him the God of patience and Consolation his patience is a matter of the greatest consolation And this is another property of God which though it may break forth in some ray's to some Ends and purposes in other things yet the treasures of it are hid in Christ and none is acquainted with it unto any spirituall advantage that learnes it not in him 3. His Wisdome his Infinite Wisdome in mannaging things for his own Glory and the good of them towards whom he hath § 16 thoughts of Love The Lord indeed hath laid out and manifested infinite Wisdome in his Works of Creation Providence and governing of the World in Wisdome hath he made all his Creatures How manifold are his works in Wisdome hath he made them all the Earth is full of his riches Psal. 104. 24. So in his Providence his supportment and guidance of all things in order to one another and his own glory unto the Ends appointed for them for all these things come forth from the Lord of Hosts who is Wonderfull in Counsell and excellent in working Isa. 28 29. His Law also is for ever to be admired for the excellency of the Wisdome therein Deut. 4. 7 8. but yet there is that which Paul is astonished at and wherein God will for ever be exalted which he calls the depth of the riches of the Wisdome and Knowledge of God Rom. 11 33. that is only hid in and revealed by Christ. Hence as he is said to be the Wisdome of God and to be made unto us Wisdome so the designe of God which is carried along in him and revealed in the Gospell is called the Wisdome of God and a Mystery even the hidden Wisdome which God ordained before the World was which none of the Princes of this world knew 1 Cor. 2. 7 8. Ephes. 3. 10. it is called the manifold Wisdome of God and to discover the Depth and Riches of this Wisdome he tells us in that verse that it is such that Principalities and Powers that very Angells themselves could not in the least measure get any acquaintance with it untill God by gathering of a Church of Sinners did actually discover it Hence Peter informes us that they who are so well acquainted with all the works of God doe yet bow downe and desire with earnestnesse to look into these things the things of the Wisdome of God in the Gospell 1 Pet. 1. 13. It askes a man much Wisdome to make a curious work fabrick and building but if one shall come and deface it to raise up the same building to more beauty and glory then ever this is excellency of Wisdome indeed God in the beginning made all things good glorious and beautifull When all things had in innocency and beauty the cleare impresse of his Wisdome and Goodnesse upon them they were very glorious Especially man who was made for his speciall Glory now all this beauty was defaced by sinne and the whole Creation rolled up in darkenesse
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.
the advancement of his own Glory None can ayme at this end but only in the Lord Jesus The summe of all is that the whole Wisdome of our Walking with God is hid in Christ and from him only to be obtained as hath been manifest by an enumeration of particulars And so have I brought my first Demonstration of what I § 41 intended unto a close and manifested that all true wisdome and knowledge is laid up in and laid out by the Lord Jesus and this by an Induction of the chiefe particular heads of those things wherein confessedly our Wisdome doth consist I have but one more to adde and therein I shall be briefe Secondly then I say this Truth will be further manifested by the consideration of the insufficiency and vanity of any thing else that may lay claime or pretend to a title to Wisdome There be two things in the World that doe passe under this account The one is Learning or Literature 1. Skill and knowledge of Arts Sciences Tongues with the knowledge of the things that are past 2. Prudence and skill for the mannagement of our selves in reference to others in civill affaires for publique good which is much the fairest flower within the border of Natures garden Now concerning both these I shall briefly evince 1. That they are utterly insufficient for the compassing and obtaining of those particular Ends whereunto they are designed 2. That both of them in conjunction with their utmost improvement cannot reach the true generall end of Wisdome both which considerations will set the crowne in the issue upon the head of Jesus Christ. Begin we with the First of these and that as to the First particular § 22 Learning it selfe if it were all in one man is not able to compasse the particular end whereto it is designed which writes vanity and vexation upon the forehead thereof The particular end of Literature though not observed by many mens eyes being fixed on false ends which compells them in their progresse aberrare a scopo is none other but to remove some part of that curse which is come upon us by sinne Learning is the product of the Soules strugling with the curse for sin Adam at his first Creation was compleatly furnished with all that knowledge excepting only things not then in being neither in themselves nor any naturall causes as that which we now call tongues and those things that are the Subject of story as farr as it lyes in a needfull tendency to the utmost end of man which we now presse after There was no streitnesse much lesse darknesse upon his understanding that should make him sweat for a way to improve make out those generall conception of things which he had For his knowledge of Nature it is manifest from his imposition of suitable names to all the Creatures the particular Reasons of the most of which to us are lost wherein from the Approbation given of his nomination of things in the Scripture and the significancy of what yet remaines evident it is most apparent it was done upon a cleare acquaintance with their natures Hence Plato could observe that he was most wise that first imposed names on things yea had more than humane wisedome Were the wisest man living yea a Generall collection of all the Wise men in the world to make an Experiment of their skill and learning in giving names to all living creatures suitable to their natures and expressive of their qualitys they would quickly perceive the losse they have incurred Adam was made perfect for the whole end of ruling the Creatures and living to God for which he was made which without the knowledge of the nature of the one and the will of the other he could not be All this being lost by sinne a multiplication of tongues also being brought in as a curse for an after Rebellion the whole design of Learning is but to disintangle the soule from this Issue of sinne Ignorance darknesse and blindnesse is come upon the understanding acquaintance with the workes of God Spirituall and naturall is lost strangnesse of communication is given by multiplication of tongues Tumultuating of Passions and Affections with innumerable darkning prejudices are also come upon us To remove and take this away to disintangle the minde in its reasonings to recover an Acquaintance with the workes of God to subduct the soule from under the Effects of the Curse of division of tongues is the aime and tendance of Literature This is the aliquid quo tendit And he that hath any other aime in it passim sequitur corvum testaque lutoque Now not to insist upon that vanity and vexation of Spirit with the innumerable evills where with this enterprize is attended this is that I only say it is in it selfe no way sufficient for the attainment of its end which writes vanity upon its forehead with characters not to be obliterated To this purpose I desire to observe these two things 1. That the knowledge aymed at to be recovered was given unto man in order to his walking with God unto that supernaturall § 43 end whereunto he was appointed For after he was furnished with all his Endowments the Law of life and death was given to him that he might know wherefore he received them Therefore knowledge in him was spiritualized and sanctified even that knowledge which he had by nature in respect of its principle and end was spirituall 2. That the losse of it is part of that curse which was inflicted on us for sinne What ever we come short in of the state of the first man in innocency whether in losse of good or addition of evill it is all of the curse for sinne Besides that blindnesse ignorance darknesse deadnesse which is every where ascribed to us in the state of nature doth fully comprize that also whereof we speake On these two considerations it is most apparent that Learning can no way of it selfe attaine the end it aymeth at For § 44 1. That Light which by it is discovered which the Lord knows is very little weake obscure imperfect uncertaine conjecturall for a great part only enabling men to quarrell with and oppose one another to the reproach of Reason yet I say that which is attain'd by it is not in the least measure by it spiritualized or brought into that order of living to God and with God wherein at first it lay This is wholy beyond its reach As to this end the Apostle assures us that the utmost Issue that men come to is darkenesse and folly Rom. 1. 21 22 Who knows not the profound enquiries the subtile disputations the accute Reasonings the admirable discoverys of Socrates Plato and Aristotle and others What as to the purpose in hand did they attaine by all their studdys and endeavours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Apostle they became fooles He that by Generall consent beares the Crown of Reputation for wisedome from them all with whom to have
He doth not only Justify his Saints from the guilt of sinne but also sanctify and wash them from the filth of sinne the first is from his life and death as a Sacrifice of Propitiaton this from his death as a purchase and his life as an example So the Apostle Heb. 9. 14. as also Eph. 5. 26 27. Two things are eminent in this Issue of Purchased Grace 1. The removall of defilement 2. The bestowing of cleannesse in Actuall Grace For the first it is also threefold 1. The habituall cleansing of § 8 our nature We are naturally uncleane defiled habitually so For who can bring a cleane thing from that which is uncleane Job 14. 4. That which is borne of the flesh is flesh Joh. 3. 6. It is in the pollution of our blood that we are borne Ezek. 16. wholly defiled and polluted The Grace of Sanctification purchased by the blood of Christ removes this defilement of our nature 1 Cor. 6. 11. Such were some of you but ye are washed ye are Sanctifyed So also Tit. 3. 3 4 5. He hath saved us by the washing of Regeneration and the renewing of the Holy Ghost How far this originall habituall pollution is removed need not be disputed It is certaine the soule is made faire and beautifull in the sight of God Though the sinne that doth defile remaines yet it s habituall defilement is taken away But the handling of this lys not in my ayme 2. Taking away the Pollutions of all our actuall transgressions There is a defilement attending every actuall sinne Our own cloaths make us to be abhorred Job 9. 31. A spot a staine rust wrinkle filth blood attends every sinne Now 1 Joh. 1. 7. the blood of Jesus Christ cleanseth us from all sinne Besides the defilement of our natures which he purgeth Tit. 1. 15. he takes away the defilement of our Persons by actuall follies by one offering He Pefected for ever them that are Sanctifyed By himselfe He purged our sinnes before He sate down at the right hand of Majesty on high Heb. 1. 3. 3. In our best dutys we have defilement Isa. 64 6. Selfe Unbeliefe Forme drop themselves into all that we doe We may be ashamed of our choysest performances God hath promised that the Saints good workes shall follow them truely were they to be measured by the Rule as they come from us and weighed in the ballance of the Sanctuary it might be well for us that they might be buried for ever but the Lord Christ first as our High Priest beares the iniquity the guilt and provocation which in severe Justice doth attend them Exod. 28. 37. 38. and not only so but he washes away all their filth and defilements He is as a Refiners fire to purge both the Sons of Levi and their offerings adding moreover sweet incense to them that they may be accepted Whatever is of the Spirit of Himselfe of Grace that remaines whatever is of selfe flesh unbeliefe that is hay and stubble that he consumes wasts takes away So that the Saints good workes shall meet them one day with a changed countenance that they shall scarce know them that which seemed to them to be black deformed defiled shall appeare beautifull and glorious they shall not be affraid of them but rejoyce to see them follow them And this cleansing of our Natures Persons and dutys hath its § 9 whole foundation in the death of Christ. Hence our washing and purifying our cleansing and purging is ascribed to his blood and the sprinkling thereof Meritoriously this worke is done by the shedding of the blood of Christ efficiently by its sprinkling The sprinkling of the blood of Christ proceedeth from the Communication of the Holy Ghost which he promiseth to us as purchased by him for us He is the pure water wherewith we are sprinkled from all our sins That spirit of Judgement and Burning that takes away the filth and blood of the daughters of Syon And this is the first thing in the Grace of Sanctification Of which more afterwards 2. By bestowing cleanesse as to actuall Grace The blood § 10 of Christ in this purchased Grace doth not only take away defilement but also it gives purity that also in a threefold gradation 1. It gives the Spirit of Holinesse to dwell in us He is made unto us Sanctification 2 Cor. 1. 31. by procuring for us the Spirit of Sanctification our renewing is of the Holy Ghost who is shed on us through Christ alone Tit. 3. 6. this the Apostle mainly insists on Rom. 8. to wit that the prime and principall guift of Sanctification that we receive from Christ is the indwelling of the Spirit and our following after the guidance thereof But what concernes the Spirit in any kind must be referred to that which I have to offer concerning our Communion with him 2. He gives us Habituall Grace a principle of Grace opposed to § 11 the principle of lust that is in us by nature This is the Grace that dwells in us makes its abode with us which according to the distinct faculties of our soules wherein it is or the distinct objects about which it is exercised receiveth various Appellations being indeed all but one new principle of life In the understanding it is light in the will obedience in the Affections love in all Faith So also it is differenced in respect of its operations when it carries out the soule to rest on Christ it is Faith when to delight in him it is Love but still one and the same habit of Grace And this is the second thing 3. Actuall influence for the performance of every spirituall duty whatever After the Saints have both the former yet Christ § 12 tels them that without him they can doe nothing Joh. 15. 5. They are still in dependance upon him for new influences of Grace or supplys of the spirit they cannot live and spend upon the old stock for every new act they must have new Grace He must worke in us to will and to doe of his good pleasure Phil. 2. 13. And in these three thus briefely named consists that purchased Grace in the point of Sanctification as to the collating of purity and cleannesse wherein we have Communion with Christ. Thirdly this purchased Grace consists in priviledges to stand before God and these are of two sorts 1. Primary 2. Consequentiall § 13 Primary is Adoption The Spirit of Adoption Consequentiall are all the favours of the Gospell which the Saints alone have right unto But of this I shall speake when I come to the last branch of Communion with the Holy Ghost These are the things wherein we have Communion with Christ as to purchased Grace in this life Drive them up to perfection and you have that which we call everlasting Glory perfect Acceptance perfect Holinesse perfect Adoption or inheritance of Sonnes that 's Glory Our processe now in the next place is to what I mainely in tend even the manner how we hold
of meere Grace that it is bestowed on us it is not at all of workes Though it be in its selfe a Righteousnesse of workes yet to us it is of meere Grace So Tit. 3. 4 5 6 7. But ofter that the kindnesse and love of God our Saviour toward man appeared Not by workes of righteousnesse which we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost Which he shed on us abundantly through Jesus Christ our Saviour That being justified by his grace we should be made heires according to the hope of eternall life The rise of all this dispensation is kindnesse and Love that is Grace v. 4. The way of Communication negatively is not by workes of Righteousnesse that we have done positively by the communication of the Holy Ghost v. 5. The meanes of whose procurement is Jesus Christ v. 6. And the work it selfe is by grace v. 7. Here is use made of every word allmost whereby the exceeding rich Grace kindnesse mercy and goodnesse of God may be expressed all concurring in this worke As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his goodnesse benignity readinesse to communicate of himselfe and his good things that may be profitable to us 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy love and propensity of mind to help assist relieve them of whom he speakes towards whom he is so affected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy forgivenesse◠compassion tendernesse to them that suffer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free pardoning bounty undeserved love and all this is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He exercises all these Properties and Attributes of his nature towards us that he may save us and in the bestowing of it giving us the Holy Ghost it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he powred him out as water out of a vessell without stop and hesitation and that not in a small measure but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly and in abundance whence as to the work it selfe it is emphatically said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justified by the Grace of him who is such an one And this doe the Saints of God in their communion with Christ exceedingly rejoyce in before him that the way of their Acceptation before God is a way of Grace kindnesse and mercy that they might not boast in themselves but in the Lord and his goodnesse crying how great is thy goodnesse how great is thy bounty 3. They approve of it and rejoyce in it as a way of great peace and security to themselves and their own soules They remember § 42 what was their state and condition whilest they went about to set up a Righteousnesse of their own and were not subject to the Righteousnesse of Christ how miserably they were tossed up and downe with continuall fluctuating thoughts sometimes they had hope and sometimes were full of feare sometimes they thought themselves in some good condition and anon were at the very brink of Hell their Consciences being racked and torne with sinne and feare but now being justified by Faith they have peace with God Rom. 5. 1. All is quiet and serene not only that storme is over but they are in the haven where they would be They have abiding peace with God Hence is that description of Christ to a poore soule Isa. 32. 2. And a man shall be as an hiding place from the wind and a covert from the tempest as rivers of water in a dry place as the shadow of a great rock in a weary land Wind and Tempest and drought and wearinesse nothing now troubles the soule that is in Christ he hath an hiding place and a covert and rivers of water and the shaddow of a great rock for his security This is the great mystery of Faith in this businesse of our Acceptation with God by Christ that whereas the soule of a Believer finds enough in him and upon him to rend the very caule of the heart to fill him with feares terrour disquietments all his dayes yet through Christ he is at perfect peace with God Isa. 26. 3. Psal. 4. 6 7 8. Hence do the soules of Believers exceedingly magnify Jesus Christ that they can behold the face of God with boldnesse confidence peace joy Assurance that they can call him Father beare themselves on his love walke up and down in quietnesse and without feare how glorious is the Son of God in this Grace They remember the wormwood gall that they have eaten the vinegar and teares they have drunk the trembling of their soules like an Aspen leafe that is shaken with the wind when ever they thought of God what contrivances they have had to hide and flye and escape to be brought now to setlement security must needs greatly affect them 4. They cordially approve of this Righteousnesse because it is a way and meanes of the exceeding Exaltation and honour of § 43 the Lord Jesus whom their soules doe love Being once brought to an acquaintance with Jesus Christ their hearts desire nothing more then that He may be honoured and glorifyed to the utmost in all things have the preheminence Now what can more tend to the advancing and honouring of him in our hearts then to know that He is made of God unto us Wisedome and Righteousnesse 1 Cor. 1. 30. Not that He is this or that part of our Acceptation with God but He is all He is the whole They know that in the account of his working out their acceptation with God He is 1. Honoured of God his Father Phil. 2. 7. 8 9 10. He § 44 made himselfe of no reputation and tooke upon him the forme of a servant and was made in the likenesse of men And being found in fashion as a man he humbled himselfe and became obedient unto death even the death of the crosse wherefore God also hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in Heaven and things in earth and things under the earth and that every tongue should confesse that Jesus Christ is Lord to the Glory of God the Father Whether that word wherefore denotes a connexion of causality or only a consequence this is evident that on the account of his suffering and as the end of it He was honoured and exalted of God to an unspeakable preheminence dignity and Authority according as God had promised him on the same account Is. 53. 11 12. Act. 2. 36. Act. 5. 30 31. And therefore it is said that when He had by himselfe purged our sinnes He sate down at the right hand of the Majesty on high Heb. 1. 3. 2. He is on this account honoured of all the Angells in Heaven § 45 even because of this great worke of bringing sinners unto God for they do not only bow down desire to look into the mystery of the crosse 1 Pet. 1. 12. but worship and praise him allways on this
account Revel 5. 11 12 13 14. I heard the voyce of many Angells round about the throne and living creatures and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands saying with a loud voyce worthy is the Lambe that was slaine to receive power and riches and wisedome and strength and Honour and Glory and blessing And every creature which is in Heaven and Earth and under the Earth and such as are in the Sea and all that are in them heard I saying blessing honour glory and power be unto him that sitteth on the Throne and unto the Lambe for ever and ever And the living creatures said Amen and the fore and twenty Elders fell down and worshiped him that liveth for ever and ever The Reason given of this glorious and wonderfull Doxologie this Attribution of Honour and Glory to Jesus Christ by the whole Host of Heaven is because he was the Lambe that was slaine that is because of the worke of our Redemption and our bringing unto God And it is not a little refreshment and rejoycing to the souls of the Saints to know that all the Angells of God the whole Host of Heaven which never sinned doe yet continually rejoyce and ascribe prays and honour to the Lord Jesus for his bringing them to peace and favour with God 3. He is honoured by his Saints all the world over and § 46 indeed if they doe not who should If they honour him not as they honour the Father they were of all men the most unworthy but see what they doe Revel 1. 5 6. Unto him that loved us and washed us from our sinnes in his own blood and hath made us Kings and Priests to God and his Father to him be Glory for ever and ever amen Chap. 5. 8 9 10. The foure living creatures and four and twenty Elders fell down before the Lambe having every one of them harps and golden viols full of Odors which are the prayers of the Saints and they sung a new song saying thou art worthy to take the booke and to open the seales thereof for thou wast slain hast redeemed us unto Godby thy blood out of every kindred and tongue and people and Nation and hast made us unto God Kings and priests and we shall raigne on the earth The great solemne worship of the Christian Church consists in this Assignation of Honour and Glory to the Lord Jesus therefore doe they love him honour him delight in him as Paul Phil. 3. 8. and so the Spouse Cant. 5. 9 10 11. and this is on this account 5. They cordially approve of this Righteousnesse this way § 47 of Acceptation as that which brings Glory to God as such When they were labouring under the guilt of sinne that which did most of all perplex their soules was that their safety was inconsistent with the Glory and honour of the great God with his Justice Faithfullnesse and truth all which were engaged for the destruction of sinne and how to come off from ruine without the losse of their honour he saw not But now by the Revelation of this Righteousnesse from Faith to Faith they plainly see that all the properties of God are exceedingly glorifyed in the pardon Justification and Acceptance of poor sinners As before was manifested And this is the first way whereby the Saints hold daily communion with the Lord Jesus in this purchased Grace of Acceptation with God They consider approve of and rejoyce in the way meanes and thing it selfe 2. They make an Actuall commutation with the Lord Iesus as to their sins and his Righteousnesse of this there are also sundry § 48 parts 1. They Continually keep alive upon their hearts a sense of the guilt evill of sin even then when they are under some comfortable perswasions of their personall Acceptance with God Sense of pardon takes away the horrour and feare but not a due sense of the guilt of sinne It is the daily exercise of the Saints of God to consider the great provocation that is in sinne their sinnes the sin of their nature and lives to render themselves vile in their own hearts and thoughts on that account to compare it with the terrour at the Lord and to judge themselves continually This they doe in Generall my sin is ever before me says David They set sinne before them not to terrify and offright their soules with it but that a due sense of the evill of it may be kept alive upon their hearts 2. They gather up in their thoughts the sins for which they § 49 have not made a papticular reckoning with God in Christ or if they have begun so to doe yet they have not made cleare worke of it nor come to a cleare and comfortable issue There is nothing more dreadfull then for a man to be able to digest his convictions to have sin looke him in the face and speak perhaps some words of terror to him and to be able by any charmes of diversions or delays to put it off without comming to a full tryall as to state and condition in reference thereunto This the Saints doe They gather up their sinnes lay them in the ballance of the Law see and consider their weight and desert And then 3. They make this commutation I speak of with Jesus Christ § 50 that is 1. They seriously consider and by Faith conquer all objections to the contrary that Jesus Christ by the will and appointment of the Father hath really undergone the punishment that was due to those sinnes they laye now under his eye and consideration Isa. 53. 6. 2 Cor. 5. 21. He hath as certainly and really answered the Justice of God for them as if he himselfe the sinner should at that instant be cast into Hell he could doe 2. They hearken to the voyce of Christ calling them to him § 51 with their burden come unto me ye that are weary and heavy laden come with your burdens Come thou poor soule with thy guilt of sinne why what to doe why this is mine saith Christ this Agreement I made with my Father that I should come and take thy sinnes and heare them away They were my lot Give me thy burden give me all thy sinnes thou knowest not what to doe with them I know how to dispose of them well enough so that God shall be glorifyed and thy soule delivered Hereupon 3. They lay downe their sinnes at the Crosse of Christ upon § 52 his shoulders This is Faiths great and bold venture upon the Grace Faithfulnesse and Truth of God To stand by the crosse and say ah He is bruised for my sinnes and wounded for my transgressions and the chastisement of my peace is upon him He is thus made sinne for me Here I give up my sinnes to him that is able to beare them to undergoe them He requires it of my hands that I should be content that he should undertake for them and that I
else is pretended is licentiousnesse So the Apostle argues Gal. 4. 6 7. he hath sent forth his spirit into their hearts crying Abba Father wherefore ye are no more Servants no more in bondage but have the liberty of Sons And this Liberty respects in the first place the family from whence the adopted person is translated it is his setting free from all the obligations of that family Now in this sense the liberty which the Saints have by Adoption § 12 is either from that which is reall or that which is pretended that which is reall respects a twofold issue of Law and Sinne. The morall unchangeable Law of God and Sin being in conjunction meeting with reference to any persons hath and hath had a twofold issue 1. An Oeconomicall institution of a new Law of Ordinances keeping in bondage those to whom it was given Col. 2. 14. 2. A Naturall if I may so call it pressing off those persons with its power and efficacy against sin whereof there are these parts 1. It s rigor and terror in commanding 2. It s Impossibility for accomplishment and so insufficiency for its primitively appointed end 3. The Issues of its transgression which are referred unto two heads 1. Curse 2. Death I shall speak very briefly of these because they are commonly handled and granted by all 2. That which is pretended is the power of any whatever § 13 over the conscience when once made free by Christ. First then Believers are freed from the instituted Law of Ordinances which upon the testimony of the Apostles was a yoke § 14 which neither we nor our Fathers in the faith could beare Acts 15. 10. Wherefore Christ blotted out this hand writing of Ordinances that was against them which was contrary to them and took it out of the way nayling it to his Crosse Col 2. 14. and thereupon the Apostle after a long dispute concerning the Liberty that we have from that Law concludes with this instruction Gal. 5. 1. stand fast in the Liberty wherewith Christ hath made us free 2. In reference to the Morall Law the first thing we have liberty from is its rigor and terror in commanding Heb. 12 § 15 18 19 20 21 22. We are not come to the Mount that might be touched and that burned with fire to the whirle-wind darknesse and tempest to the sound of the trumpet and the voice of words which they that heard besought that they might heare it no more But we are come to mount Sion c. As to that administration of the Law wherein it was given out with dread and terror and so exacted its obedience with rigor we are freed from it we are not called to that estate 2. It s Impossibility of accomplishment and so insufficiency § 16 for its primitive End by reason of sin Or we are freed from the Law as the instrument of Righteousnesse since by the impossibility of its fulfilling as to us it is become insufficient for any such purpose Rom. 8. 2 3. Gal. 3. 21 22 23. There being an impossibility of obtaining life by the Law we are exempted from it as to any such end and that by the righteousnesse of Christ Rom. 8. 3. 3. From the Issue of its transgression 1. § 17 Curse There is a solemne curse enwrapping the whole wrath of Cod annexed to the Law with reference to the transgression thereof and from this are we wholly at liberty Gal 3. 13. By being made a curse he hath delivered us from the curse 2. Death Heb 2. 14 15. and therewith from Satan Heb. 2. 15. Col. 1. 13. and Sin Rom. 6. 14. 1 Pet. 1. 18. with the World Gal. 1. 14. with all the attendances advantages and claime of them all Gal. 4 3 4 5. Col. 2. 20. without which we could not live one day That which is pretended and claimed by some wherein indeed § 18 and in truth we were never in bondage but are hereby eminently set free is the power of binding Conscience by any Lawes and constitutions not from God Col. 2. 20. 21 22. 2. There is a Liberty in the family of God as well as a liberty § 19 from the family of Satan Sons are free their obedience is a free obedience They have the spirit of the Lord and where he is there is Liberty 2 Cor. 3. 18. as a spirit of Adoption he is opposed to the spirit of bondage Rom 8. 15. Now this liberty of our fathers family which we have as Sons and children being adopted by Christ through the spirit is a spirituall largenesse of heart whereby the children of God do freely willingly genuinely without feare terror bondage and constraint go forth unto all holy obedience in Christ. I say this is our Liberty in our Fathers family what we have liberty from hath been already declared There be Gibeonites outwardly attending the family of God that doe the service of his house as the drudgery of their lives the principle they yeeld obedience upon is a spirit of bondage unto feare Rom. 8. 15. the Rule they doe it by is the Law in its dread and rigor exacting it of them to the utmost without mercy and mitigation the End they doe it for is to fly from the wrath to come to Pacify conscience and seek righteousnesse as it were by the workes of the Law Thus servilely painfully fruitlessely they seek to serve their own conviction all their daies The Saints by Adoption have a largenesse of heart in all holy obedience saith David I will walk at liberty for I seek thy precepts § 20 Psal. 119. 4 5. Esay 61. 1 Luke 4 18. Rom 8. 2 21. Gal. 4. 2. 5. 1 13. Iames 1. 25. Ioh. 8. 32 33 36. Rom. 6. 18. 1 Pet. 2. 16. Now this Amplitude or Son-like freedome of the spirit in obedience consists in sundry things 1. In the Principles of all spirituall service which are Life and Love The one respecting the matter of their obedience giveing them power the other respecting the manner of their obedience giving them Joy and sweetnesse in it It is from Life that gives them power as to the matter of obedience Rom. 8. 3. The Law of the spirit of Life in Christ Jesus sets them free from the law of sin and death it frees them it carries them out to all obedience freely So that they walk after the Spirit v. 1. that being the Principle of their workings G. 2. 20. Christ lives in me and the life which I now live in the flesh is by the faith of the Son of God the life which I now live in the fiesh that is the obedience which I yeeld unto God whilest I am in the flesh it is from a Principle of life Christ living in me There is then power for all living unto God from Christ in them the spirit of life from Christ carrying them out thereto The fruits of a dead root are but dead excrescencies living Acts are from a principle of life Hence you may see the
over all these spirituall things committed the authoritative administration of them all unto him to the use behoof of the Church that is the family of God It is for the benefit and advantage of the many sons whom he will bring unto Glory that he doth all these things Heb. 2. 17. see Eph. 4. 8 9 10 11 12. the aime of the Lord Jesus in establishing Gospell Administrations and Administrators is for the perfecting of the Saints the worke of the Ministry c. All is for them all is for the Family In that is the faithfullnesse of Christ Exercised he is faithfull in all the house of God Heb. 3. 2 Hence the Apostle tells the Corinthians Ephes. 2. v. 22 23. of all these Gospell administrations and ordinances they are all theirs and all for them What benefit soever redoundeth to the world by the things of the Gospell as much doth every way it is engaged for it to the children of this family This then is the aime and intendment of the Lord Christ in the institution of all Gospell Ordinances and administrations that they may be of use for the House and Family of God and all his Children and servants therein It is true the word is preached to all the world to gather in § 30 the Children of Gods purpose that are scattered up and down in the world and to leave the rest inexcusable But the prime end and aime of the Lord Christ thereby is to gather in those heires of Salvation unto the enjoyment of that feast of fat things which he hath prepared for them in his house Againe they and they onely have right and Title to Gospell § 31 administrations and the priviledges of the Family of God as they are held out in his Church according to his minde The Church is the house of God 1 Tim. 3. 15. Heb. 3. 6. herein he keeps and maintaines his whole family ordering them according to his minde and will Now who shall have any right in the house of God but only his Children we will not allow a right to any but our own Children in our houses will God think you allow any right in his house but to his Children Is it meet to take Childrens bread and to cast it unto doggs We shall see that none but children have any right or Title to the priviledges advantages of the house of God if we consider 1. The nature of that house it is made up of such persons § 32 as it is impossible that any but adopted children should have right unto a place in it it is composed of living stones 1 Pet. â—â—5 a chosen Generation a roy all people an holy Nation a peculiar people v. 9. Saints faithfull inChrist Jesus Eph. 1. 1. Saints faithfull brethren Col. 1. 2. a People that are all righteous Isa. 60. 61. And the whole fabrick of it glorious Is. 54. 11 12 13 14 The way of the house is a way of holinesse which the uncleane shall not passe through Ch. 35. 8. Yea expressly they are the sons and daughters of the Lord God Almighty and they only 2 Cor 6. 17 18. All others are excluded Revel 21 27. It is true that oftentimes at unawares other persons creep in into the great house of God and so there becomes in it not only vessels of Gold Silver but also of wood and clay c. 2 Tim. 2. 20. But they only creep in as Jude speakes v. 4. they have no right nor title to it 2. The Priviledges of the House are such as they will not § 33 suit nor profit any other To what purpose is it to give food to a dead man will he grow strong by it will he increase upon it The things of the family and house of God are food for living soules Now Children only are alive all others are dead in trespasses and sinnes What will outward signes availe if life and power be away Look upon what particular you please of the Saints enjoyments in the family of God you shall find them all suited unto Believers and being bestowed on the world would be a pearle in the snour of a swine It is then onely the Sons of the family that have this Right they have fellowship with one another and that fellowship with the Father and the Son Jesus Christ They set forth the Lords death till he come They are entrusted with all the Ordinances of the house and the administration of them and who shall deny them the enjoyment of this right or keep them from what Christ hath purchased for them And the Lord will in the end give them hearts every where to make use of this Title accordingly and not to wander on the mountaines forgetting their resting place 2. They have a Title to the future fullnesse of the inheritance that is purchased for this whole family by Jesus Christ So the § 34 Apostle Argues Rom. 8. 17. If children then heires c. All Gods Children are first borne Heb. 12. 23. therefore are heires hence the whole weight of Glory that is prepared for them is called the Inheritance Col. 1 12. The inheritance of the Saints in light If you be Christ's then are you Abraham's seed and heires according to the Promise Gal. 3. 29. heires of the Promise that is of all things promised unto Abraham in and with Christ. There are three things that in this regard the Children of God are said to be heires unto 1 The Promise as in that place of the Gal 3. 29. and Heb. 6. 11. God shewes to the heires of the Promise the immutability of his Councell § 35 As Abraham Isaack and Jacob are said to be hetres of the same promise Heb. 11 9. God had from the foundation of the world made a most excellent promise in Christ containing a deliverance from all evill and an ingagement for the bestowing all good things upon them It containes a deliverance from all the evill which the guilt of sinne and dominion of Satan had brought upon them with an invest ture of them in all spirituall blessings in heavenly things in Christ Jesus hence Heb. 9. 15. The Holy Ghost calls it a promise of the eternall inheritance This in the first place are the adopted children of God heirs unto Look what ever is in the promise which God made at the beginning to fallen man and hath since solemnely renewed and confirmed by his Oath they are heires of it and are accepted in their claime for their inheritance in the Court of heaven 2. They are heirs of Righteousnesse Heb. 11. 7. Noah was an § 35 heir of the righteousnesse which is by faith which Peter calls a being heir of the grace of life 1 Pet. 3. 9. and James puts both these together Jam. 2. 6. heirs of the Kingdome which God hath promised that is of the kingdome of Grace and the righteousnesse thereof and in this respect it is that the Apostle tels us Eph. 1. 11. that we have obtained an
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