compleat work of purchased Grace that is by his Intercession which is the Third rise of it In respect of this he is said to be able to save to the uttermost them that come to God by him seeing he liveth ever to make intercession for them Heb. 7. 27. Now the Intercession of Christ in respect of its influence into purchased Grace is considered two waies § 32 1. As a continuance and carrying on of his Oblation for the making out of all the fruits and effects thereof unto us This is called his oppearing in the presence of God for us Heb. 9. 24. that is as the High Priest having offered the great offering for expiation of sinne carryed in the blood thereof into the most holy place where was the Representation of the presence of God so to perfect the Attonement He had made for himselfe and the people So the Lord Christ having offered himselfe as a sweet smelling Sacrifice to God being sprinkled with his own blood appeares in the presence of God as it were to mind him of the ingagement made to him or the Redemption of sinners by his blood and the making out the good things to them which were procured thereby and so this appearance of his hath an influence into Purchased Grace in as much as thereby he puts in his claime for it in our behalfe 2. He procureth the Holy Spirit for us effectually to collate and bestow all this purchased Grace upon us That he would doe this and doth it for us we have his Ingagement Ioh. 14. 16. This is purchased Grace in respect of its fountain and spring of which I shall not speake farther at present seeing I must handle it at large in the matter of the Communion we have with the Holy Ghost CHAP. VII The Nature of Purchased Grace Referred to three heads 1. Of our Acceptation with God Two parts of it Of the Grace of Sanctification The severall parts of it THe Fountain of that Purchased Grace wherein the § 1 Saints have Communion with Christ being discovered in the next place the nature of this Grace it selfe may be considered As was said it may be referred unto three heads 1. Grace of Acceptation with God 2. Grace of Sanctification from God 3. Grace of Priviledges with and before God 1. Of Acceptation with God out of Christ we are in a state of Alienation from God accepted neither in our Persons nor our § 2 Services Sinne makes a separation between God and us that state with all its consequences and attendencies is not my businesse to unfold The first issue of Purchased Grace is to restore us into a state of Acceptation and this is done two waies 1. By a Removeall of that for which we are refused the cause of the Enmity 2. By a bestowing of that for which we are accepted Not only all causes of quarrell were to be taken away that so we shouldnot be under displeasure but also that was to be given untous that makes us the objects of God's delight and pleasure on the account of the want whereof we are distanced from God 1. It gives a Removeall of that for which we are refused § 3 This is sinne in the guilt and all the attendencies thereof The first issue of Purchased Grace tends to the takeing away of sinne in its guilt that it shall not bind over the Soule to the wages of it which is death How this is accomplished and brought about by Christ was evidenced in the close of the foregoing Chapter It is the fruit § 4 and effect of his death for us Guilt of sinne was the only cause of our separation and distance from God as hath been said This made us obnoxious to wrath punishment and the whole displeasure of God On the account hereof were we imprisoned under the curse of the Law and given up to the power of Sathan This is the state of our unacceptation By his death Christ bearing the Curse undergoing the punishment that was due to us paying the ransome that was due for us delivers us from this condition And thus farre the death of Christ is the sole cause of our Acceptation with God that all cause of quarrell and rejection of us is thereby taken away and to that end are his sufferings reckoned to us For being made sinne for us 2 Cor 5. 21. He is made righteousnesse unto us 2 Cor. 1. 31. But yet farther This will not compleat our Acceptation with God The old quarrell may be laid aside and yet no new § 5 friendship begun We may be not sinners and yet not be so farre Righteous as to have a right to the Kingdome of Heaven Adam had no right to life because he was innocent he must moreover doe this and then he shall live He must not only have a negative Righteousnesse he was not guilty of any thing but also a positive Righteousnesse he must doe all things This then is required in the second place to our compleat acceptation that we have not only the not imputation of sinne but also a reckoning of Righteousnesse Now this we have in the Obedience of the life of Christ. This also was discovered in the last Chapter The obedience of the life of Christ was for us is imputed to us and is our righteousnesse before God by his obedience are we made righteous Rom. 5. 18. On what score the obedience of Faith takes place shall be afterwards declared These two things then compleat our Grace of Acceptation § 6 sinne being removed and Righteousnesse bestowed we have peace with God are continually accepted before him There is not any thing to charge us withall that which was is taken out of the way by Christ and nailed to his crosse made fast there yea publickly and legally cancelled that it can never be admitted againe as an evidence What Court among men would admit of an Evidence that hath been publickly cancelled and nayled up for all to see it So hath Christ dealt with that which was against us and not only so but also he puts that upon us for which we are received into favour He makes us comely through his beauty gives us white rayment to stand before the Lord. This is the first part of purchased Grace wherein the Saints have communion with Jesus Christ. In remission of sin and imputation of Righteousnesse doth it consist from the death of Christ as a price sacrifice and a punishment from the life of Christ spent in obedience to the Law doth it arise The great product it is of the Fathers Righteousnesse Wisedome Love and Grace the great and astonishable fruit of the Love and condescension of the Son The great discovery of the Holy Ghost in the Revelation of the mystery of the Gospell The second is Grace of Sanctification He makes us not only § 7 accepted but also acceptable He doth not only purchase Love for his Saints but also makes them lovely He came not by blood only but by water and blood
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
Righteousnesse no obedience it is weake to any such purpose by reason of the flesh that corruption that is come on us these two things are done in Christ and by him First sinne is condemned as to its guilt and we set free from that the Righteousnesse of the Law by his Obedience is fulfilled in us who could never do it our selves and Secondly that Obedience which is required of us his Spirit works it in us so that that perfection of Obedience which we have in him is imputed to us and the sincerity that we have in Obedience is from his Spirit bestowed on us And this is the most excellent Glasse wherein we see our impotency for what need we his perfect obedience to be made ours but that we have not cannot attaine any what need we his Spirit of life to quicken us but that we are dead in trespasses and in sinnes 3. The Death of sinne sinne dying in us now in some § 29 measure whilst we are alive This is a third Concernment of sinne which it is our wisedome to be acquainted with and it is hid only in Christ. There is a two fold dying of sinne 1. As to the exercise of it in our mortall members 2. As to the root principle and power of it in our soules The first indeed may be learned in part out of Christ. Christlesse men may have sinne dying in them as to the outward exercise of it Mens bodys may be disabled for the service of their lusts or the practice of them may not consist with their interest Sinne is never more alive then when it is thus dying But there is a dying of it as to the root the principle of it the dayly decaying of the strength power and life of it and this is to be had alone in Christ. Sinne is a thing that of it selfe is not apt to dye or to decay but to get ground and strength and life in the subject wherein it is to eternity prevent all its actuall eruptions yet its Originall enmity against God will still grow In Believers it is still dying and decaying untill it be utterly abolished The opening of this treasury you have Rom. 6. 3 4 5 6 7. c Know you not that as many of us as were baptized in Iesus Christ were baptized into his death therefore we are buried with him by baptisme into death that like as Christ was raised from the dead by the Glory of the Father even so we also should walke in newnesse of life for if we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection knowing this that our old man is crucified with him that the body of sinne might be destroyed that hence forth we should not serve sin This is the designe of the Apostle in the beginning of that Chap. not only to manifest whence is the principle rise of our Mortification the death of sin even from the death blood of Christ but also the manner of sins continuance dying in us from the manner of Christs dying for sin he was crucifyed for us thereby sin was crucifyed in us he dyed for us and the body of sin is destroyed that we should not serve sin that as he was raised from the dead that death should not have dominion over him so also are we raised from sinne that it should not have dominion over us This wisedome is hid in Christ only Moses at his dying day had all his strength and vigour so have sinne and the Law to all out of Jesus at their dying day sinne is no way decayed Now next to the receiving of the Righteousnesse prepared for us to know this is the cheifest part of our wisdome to be truely acquainted with the principle of the dying of sinne to feele vertue and power flowing from the Crosse of Christ to that purpose to find sinne crucifyed in us as Christ was crucifyed for us this is wisedome indeed that is in him alone 4. There is a glorious end whereunto sinne is appointed and ordained and discovered in Christ that others are unacquainted § 30 withall Sinne in its own nature tends meerly to the dishonour of God the debasement of his Majesty and the ruine of the creature in whom it is Hell it selfe is but the filling of wretched creatures with the fruite of their own devises The Comminations and threats of God in the Law doe manifest one other end of it even the Demonstration of the Vindictive Justice of God in measuring out unto it a meet recompense of reward But here the Law stays and with it all other light and discovers no other use or end of it at all In the Lord Jesus there is the manifestation of an other and more glorious end towit the praise of Gods Glorious Grace in the pardon and forgivenesse of it God having taken order in Christ that that thing which tended meerly to his dishonour should be managed to his Infinite Glory and that which of all things he desireth to Exalt even that he may be known and believed to be a God Pardoning Iniquity Transgression and Sinne. To returne then to this part of our Demonstration In the Knowledge of our selves in reference to our eternall condition doth much of our wesedome consist There is not any thing wherein in this depraved condition of nature we are more concerned then sinne without a knowledge of that we know not our selves Fooles make a mocke of sinne A true saving knowledge of sinne is to be had only in the Lord Christ in him may we see the desert of our iniquities and their pollution which could not be borne or expiated but by his blood neither is there any wholsome view of these but in Christ in him and his Crosse is discovered our universall impotency either of attoning Gods Justice or living up to his will the death of sinne is procured by and discovered in the death of Christ as also the manifestation of the riches of Gods Grace in the pardoning thereof a reall and experimentall acquaintance as to our selves with all which is our wisedome and it is that which is of more value then all the Wisedome of the World 2. Righteousnesse is a second thing whereof the Spirit of Christ convinces the World and the maine thing that it is our wisedome to be acquainted withall This all men are perswaded of that God is a most Righteous God That is a naturall notion of God which Abraham insisted on Gen 18. 35. Shall not the Iudge of all the world do right They know that this is the Judgement of God that they who commit such things are worthy of death Rom. 1. 32. that it is a Righteous thing with him to recompense tribulation unto offendors 2. Thess. 1. 6. he is a God of purer eyes then to behold iniquity Hab. 1. 13. and therefore the ungodly cannot stand in Judgment Psal. 1. 5. Hence the great
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
be diverted from sinners without the interposing of a propitiation Those who lay the necessity of satisfaction meerely upon the account of a free Act and determination of the Will of God leave to my apprehension no just and indispensable foundation for the death of Christ but lay it upon a supposition of that which might have been otherwise But plainly God in that he spared not his only Sonne but made his soule an offering for sinne and would admit of no attonement but in his blood hath abundantly manifested that it is of necessity to him his Holinesse and Righteousnesse requiring it to render indignation wrath tribulation and anguish unto sinne And the knowledge of this naturallnesse of vindictive justice with the necessity of its execution on supposition of sinne is the only true and usefull knowledge of it To look upon it as that which God may exercise or forbeare make his justice not a property of his nature but a free Act of his will And a will to punish where one may doe otherwise without injustice is rather ill will then justice 2. In the penalty inflicted on Christ for sinne this Justice is farre more gloriously manifested then otherwise To see indeed a World made good and beautifull wrapt up in wrath and curses cloathed with thornes and briars to see the whole beautifull Creation made subject to vanity given up to the bondage of Corruption to heare it groane in paine under that burthen to consider Legions of Angells most glorious and immortall creatures cast downe into Hell bound with chaines of Darknesse and reserved for a more dreadfull judgement for one sinne to view the Ocean of the blood of soules spilt to Eternity on this account will give some inlight into this thing But what is all this to that view of it which may be had by a spirituall eye in the Lord Christ all these things are wormes and of no value in comparison of him To see him who is the Wisdome of God and the Power of God alwaies beloved of the Father to see him I say feare and tremble and bow and sweat and pray and dye to see him lifted up upon the crosse the Earth trembling under him as if unable to bear his weight and the heavens darkened over him as if shut against his cry and himselfe hanging between both as if refused by both and all this because our sinnes did meet upon him this of all things doth most abundantly manifest the severity of Gods vindictive justice Here or no where is it to be learned 2. His Patience forbearance and longsuffering towards sinners there are many glimpses of the patience of God shining out in the works of his providence but all exceedingly beneath that discovery of it which we have in Christ especially in these three things 1. The manner of its discovery this indeed is evident to all that God doth not ordinarily immediatly punish men upon their offences It may be learn'd from his constant way in governing the World Notwithstanding all provocations yet he doth good to men causing his Sunne to shine upon them sending them raine and fruitfull seasons filling their hearts with food and gladnesse Whence it was easy for them to conclude that there was in him abundance of goodnesse and forbearance but all this is yet in much darknesse being the exurgency of mens reasonings from their observations yea the mannagement of it hath been such as that it hath proved a snare allmost universally unto them towards whom it hath been exercised Eccles. 8. 11. as well as a Temptation to them who have looked on Job 21 7. Psal 73. 2 3 4 c. Jerem. 12. 1. Hab. 1. 13. The discovery of it in Christ is utterly of another nature In him the very Nature of God is discovered to be Love and kindnesse and that he will exercise the same to sinners he hath promised sworne and solemnly ingaged himselfe by Covenant And that we may not hesitate about the ayme which he hath herein there is a stable bottome and foundation of acting sutably to those gracious properties of his nature held forth viz. the Reconciliation and Attonement that is made in the blood of Christ. What ever discovery were made of the patience and Lenity of God unto us yet if it were not withall revealed that the other Properties of God as his Justice and Revenge for sinne had their actings also assigned to them to the full there could be little consolation gathered from the former And therefore though God may teach men his Goodnesse and forbearance by sending them raine and fruitfull seasons yet withall at the same time upon all occasions revealing his wrath from Heaven against the ungodlinesse of men Rom. 1. 18. It is impossible that they should doe any thing but miserably fluctuate and tremble at the event of these dispensations And yet this is the best that men can have out of Christ the utmost they can attaine unto With the present possession of good things administred in this patience men might and did for a season take up their thoughts and satiate themselves but yet they were not in the least delivered from the bondage they were in by reason of death and the darknesse attending it The Law reveals no patience or forbearance in God it speaks as to the issue of transgressions nothing but sword and fire had not God interposed by an Act of Soveraignty But now as was said with that Revelation of forbearance which we have in Christ there is also a discovery of the Satisfaction of his Justice and wrath against sinne so that we need not feare any actings from them to enterfere with the workes of his Patience which are so sweet unto us Hence God is said to be in Christ reconciling the world to himselfe 2 Cor. 5. 19. Manifesting himselfe in him as one that hath now no more to doe for the manifestation of all his Attributes that is for the glorifying of himselfe but only to forbeare reconcile and pardon sinne in him 2. In the nature of it what is there in that forbearance which out of Christ is revealed meerely a not immediate punishing upon § 14 the offence and withall giving and continuing tempor all mercies such things as men are prone to abuse and may perish with their bosomes full of them to Eternity That which lyes hid in Christ and is revealed from him is full of Love sweetnesse tendernesse kindnesse Grace It is the Lords waiting to be gracious to sinners waiting for an advantage to shew love and kindnesse for the most eminent endearing of a soule unto himselfe Isa. 30. 18. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you Neither is there any Revelation of God that the soule finds more sweetnesse in then this When it is experimentally convinced that God from time to time hath passed by many innumerable
inquiry of every one who lies in any measure under the power of it convinced of Immortality and the Judgement to come is concerning the Righteousnesse wherewith to appeare in the presence of this Righteous God This more or lesse they are solicirous about all their days and so as the Apostle speakes Heb. 2. 15. through the feare of death they are subject to bondage all their life They are perplexed with feares about the Issue of their Righteousnesse least it should end in death and destruction Unto men set upon this Inquiry that which first and naturally presents it selfe for their direction and assistance assuredly promising them a Righteousnesse that will abide the triall of God provided they will follow its direction is the Law The Law hath many faire pleas to prevaile with a Soule to close with it for a Righteousnesse before God It was given out from God himselfe for that end and purpose it contains the whole obedience that God requireth of any of the sonnes of men it hath the promise of life annexed to it doe this and live the doers of the Law are justified and if thou wilt enter into life keep the Commandements yea it is most certaine that it must be wholly fullfilled if we ever think to stand with boldnesse before God This being some part of the plea of the Law there is no man that seeks after Righteousnesse but doth one time or another attend to it and attempt its direction many do it every day who yet will not own that so they doe This then they set themselves about labouring to correct their lives amend their ways performe the dutys required and so follow after a Righteousnesse according to the prescript of the Law And in this course doe many men continue long with much perplexity sometimes hopeing oftener fearing sometimes ready to give quite over sometimes vowing to continue their Consciences being no way satisfyed nor Rightiousnesse in any measure attained all their days After they have wearied themselves perhaps for a long season in the largenesse of their ways they come at length with feare trembling and disappointment to that conclusion of the Apostle by the workes of the Law no flesh is Justifyed and with dread Cry that if God marke what is done a misse there is no standing before him That they have this Issue the Apostle witnesseth Rom. 9. 31 32. Israel who followed after the Law of Righteousnesse attained not to the Law of Righteousnesse wherefore because they sought it not by faith but as it were by the workes of the Law it was not solely for want of indeavour in themselves that they were disappointed for they earnestly followed after the Law of Righteousnesse but from the nature of the thing it self it would not beare it Righteousnesse was not to be obtained that way for saith the Apostle if they which are of the Law be heires faith is made void and the Promise made of none effect because the. Law worketh wrath Rom. 4. 14 15. The Law it selfe is now such as that it cannot give life Gal. 3. 21. If there had been a Law given which would have given life verily Righteousnesse should have been by the Law and he gives the reason in the next verse why it could not give life because the Scripture concludes all under sinne that is it is very true and the Scripture affirmes it that all men are sinners and the Law speaks not one word to sinners but death and destruction therefore the Apostle tells us plainly that God himselfe found fault with this way of attaining Righteousnesse Heb. 8. 7 8. He complaines of it that is he declares it insufficient for that End and Purpose Now there are two considerations that discover unto men the vanity and hopelesnesse of seeking Righteousnesse in this path § 32 1. That they have already sinned for all have sinned and come short of the Glory of God Rom 3. 23. this they are sufficiently sensible of that allthough they could for the time to come fullfill the whole Law yet there is a score a reckoning upon them already that they know not how to Answer for Do they consult their guide the Law it selfe how they may be eased of the account that is past it hath not one word of Direction or Consolation but bids them prepare to dye the sentence is gone forth and there is no escaping 2. That if all former debts should be blotted out yet they are no way able for the future to fulfill the Law they can as well move the earth with a finger as answer the perfection thereof and therefore as I said on this twofold account they conclude that this labour is lost by the workes of the Law shall no flesh be justified Wherefore Secondly being thus disappointed by the severity § 33 and inexorablenesse of the Law men generally betake themselves to some other way that may satisfy them as to those considerations which took them off from their former hopes and this for the most part is by fixing themselves upon some wayes of Attonement to satisfy God and helping out the rest with hopes of Mercy Not to insist on the ways of Attonement and expiation which the Gentiles had pitched on nor on the many wayes and inventions by works satisfactory of their own supererogations of others indulgences and Purgatory in the close that the Papists have found out for this End and purpose it is I say proper to all convinced persons as above to seek for a Righteousnesse partly by an endeavour to satisfy for what is past and partly by hoping after Generall Mercy This the Apostle calls a seeking for it as it were by the works of the Law Rom. 9. 32. not directly but as it were by the works of the Law making up one thing with another And he tells us what Issue they have in this businesse Chap. 10. 3. Being ignorant of the Righteousnesse of God and seeking to establish their own Righteousnesse they were not subject to the Righteousnesse of God They were by it Enemies to the Righteousnesse of God The ground of this going about to establish their own Righteousnesse was that they were ignorant of the righteousnesse of God had they known the Righteousnesse of God and what exact conformity to his will he requireth they had never undertaken such a fruitlesse businesse as to have compassed it as it were by the works of the Law yet this many will stick on a long time Something they doe something they hope for some old faults they will buy of with new obedience And this pacifies their Consciences for a season but when the Spirit comes to convince them of Righteousnesse neither will this hold wherefore 3. The matter comes at length to this Issue they look upon themselves under this twofold qualification as 1. Sinners obnoxious to the Law of God and the curse thereof so that unlesse that be satisfied that nothing from thence shall ever be laied to their
the common entrance of Temptations which tend to the disturbance of that rest and complacency which Christ takes in the soule is from delightfull diversions from actuall communion with him therefore is desire strong and active that the companions of such a soule those with whom it doth converse would not by their proposalls or allurements divert it into any such frame as Christ cannot delight nor rest in A believer that hath gotten Christ in his armes is like one that hath found great spoyles or a pearle of price He looks about him every way and feares every thing that may deprive him of it Riches make men watchfull and the actuall sensible possession of him in whom are all the riches and treasure of God will make men look about them for the keeping of him The line of choysest Communion is a line of the greatest spirituall solicitousnesse Carelesnesse in the enjoyment of Christ pretended is a manifest evidence of a false heart 2. The Spouse manifests her delight in him by her utmost impatience of his absence with desires still of nearer communion with him ch 8. 6. Set me as a seale upon thine heart as a seale upon thine arme for Love is strong as death jealousy is cruell as the grave the coales thereof are coales of fire which hath a most vehement flame The Allusion is doubtlesse from the High Priest of the Jewes in his spirituall representation of the Church before God He had a brestplate which he is said to weare on his heart Exod. 28 29. wherein the names of the Children of Israel were ingraven after the manner of Seales or Signets and he bare them for a memoriall before the Lord. He had the like also upon his shoulder or on his armes v. 11 12. both representing the Priesthood of Christ who bears the names of all his before his Father in the holiest of holies Heb. 9. 24. Now the seale on the heart is neare inward tender love and care which gives an impression and image on the heart of the thing so loved Set me saith the Spouse as a seale upon thine heart let me be constantly fixed in thy most tender and affectionate Love let me alwaies have a place in thine heart let me have an engraving a mighty Impression of Love upon thine heart that shall never be oblitterated The Soule is never satisfied with thoughts of Christs love to it Oh that it were more that it were more that I were as a Seale on his heart is its Language The soule knows indeed on serious thoughts that the Love of Christ is inconceivable and cannot be increased but it would faine work up its selfe to an apprehension of it and therefore she addes here set me as a seale upon thine Arme the heart is the fountaine but close and hidden the arme is manifestation and Power Let saith the Spouse thy Love be manifested to me in thy tender powerfull perswasion of me Two things are evident in this request The continuall mindfulnesse of Christ of the Soule as having its condition still in his eye engraven on his arme Isai. 49. 15 16. with the exalting of his power for the preservation of it sutable to the Love of his heart unto it and the manifestation of the hidden love and care of the heart of Christ unto the Soule being made visible on his arme or evident by the fruits of it This is that which shee would be assured of and without a sence whereof there is no rest to be obtained The Reason she gives of this earnestnesse in her supplications is that which principally evinces her delight in him Love is strong as death Jealousy is cruell as the grave or hard as Hell This is the intendment of what is so loftily set out by so many metaphors in this the following verse I am not able to beare the workings of my love to thee unlesse I may allways have society and fellowship with thee there is no satisfying of my love without it it is as the grave that still says give give Death is not satisfyed without its prey if it have not all it hath nothing let what will happen if death hath not its whole desire it hath nothing at all Nor can it be withstood in its appointed season No ransome will be taken So is my love if I have thee not wholly I have nothing nor can all the world bribe it to a diversion it will be no more turned aside then death in its time Also I am not able to beare my Jealous thoughts I feare thou dost not love me that thou hast forsaken me because I know I deserve not to be beloved These thoughts are hard as Hell They give no rest to my soule If I find not my selfe on thy heart and arme I am as one that lyes down in a bed of coales This also argues an holy greedinesse of delight 3. She further manifests this by her sollicitousnesse trouble § 13 and perplexity in his losse and withdrawings Men bewayle the losse of that whose whole enjoyment they delight in We easily beare the absence of that whose presence is not delightfull This state of the Spouse is discovered chap. 3. 1 2 3. By night on my bed I sought him whom my soul loved I sought him but I found him not I will rise now and goe about the City in the streets and in the broad ways I will seek him whom my soul loveth I sought him but I found him not The watchmen that goe about the City found me to whom I sayd saw you him whom my soul loveth It is night now with the soule a time of darkenesse and trouble or Affliction When ever Christ is absent it is night with a Believer He is the Sun if he goe down upon them if his beames be eclipsed if in his Light they see no Light it is all darkenesse with them Here whither the coming of the night of any trouble on her made her discover Christs absence or the absence of Christ made it night with her is not expressed I rather think the latter because setting that aside all things seem to be well with her The absence of Christ will indeed make it night darke as darkenesse it selfe in the middest of all other glowing consolations But is the Spouse contented with this dispensation Shee is upon her bed that is of ease The bed indeed sometimes signifies tribulation Rev. 2. 22. but in this booke every where rest and contentment there is not the least intimation of any tribulation but what is in the want of Christ but in the greatest peace and opportunity of ease and rest a believer finds none in the absence of Christ Though he be on his bed having nothing to disquiet him he rests not if Christ his rest be not there Shee sought him seeking of Christ by night on the bed that is alone in an immediate inquest in the darke hath two parts searching of our own
our obedience with the Attendencies of them respectively are the great concernments of § 9 our lives what we are in reference unto God is comprized in them and the due management of them with their contraries which come under the same rule Through all these doth there run a line of consolation from the Holy Ghost that gives us a joyfull issue throughout How sad is the condition of of poor soules destitute of these consolations What poor shifts are they forced to betake themselves unto what Giants have they to encounter in their own strength and wehther they are conquered or seem to conquer they have nothing but the misery of their trialls 2. The second thing considerable to teach us to put a due valuation on the consolations of the Holy Ghost is the matter of them or that wherewith he comforts us Now this may be referred to the two heads that I have formerly treated of the Love of the Father and the Grace of the Son All the consolations of the Holy Ghost consist in his acquainting us with and communicating unto us the Love of the Father and the Grace of the Sonne nor is there any thing in the one or the other but he makes it a matter of consolation to us so that indeed we have our communion with the Father in his Love and the Sonne in his Grace by the operation of the Holy Ghost 1. First He communicates to us and acquaints us with the Love of the Father Having informed his Disciples with that § 11 ground and foundation of their consolation which by the comforter they should receive our blessed Saviour Joh. 16. 27. shuts up all in this The Father himselfe loveth you This is that which the Comforter is given to acquaint us withall even that God is the Father and that he loves us In particular that the Father the first Person in Trinity considered so distinctly loves us On this account is he said so often to come forth from the Father because he comes in pursuit of his Love and to acquaint the Hearts of Believers therewith that they may be comforted and established By perswading us of the eternall and unchangeable Love of the Father he fills us with Consolation And indeed all the effects of the Holy Ghost before mentioned have their tendency this way Of this Love and its transcendent excellency you heard at large before Whatever is desireable in it is thus communicated to us by the Holy Ghost A sense of this is able not only to relieve us but to make us in every condition to rejoyce with joy unspeakable and glorious It is not with an encrease of Corne and Wine and Oyle but with the shining of the countenance of God upon us that he comforts our soules Psal. 4. 6. The world hateth me may such a soule as hath the spirit say but my Father loves me Men despise me as an Hypocrite but my Father loves me as a Child I am poore in this world but I have a rich inheritance in the love of my Father I am straitned in all things but there is bread enough in my Fathers house I mourne in secret under the power of my lusts and sin where no eye sees me yea but the Father sees me and is full of compassion With a sense of his kindnesse which is better then life I rejoyce in tribulation glory in affliction triumph as a conquerour Though I am killed all the day long All my sorrowes have a bottome that may be fathomed my trialls bounds that may be compassed but the breadth and depth and height of the love of the Father who can expresse I might render glorious this way of the spirits comforting us with the Love of the Father by comparing it with all other causes and meanes of joy and consolation whatever And so discover their emptinesse its fullnesse their nothingnesse its being all as also by revealing the properties of it before rehearsed Againe He doth it by communicating to us and acquainting § 12 us with the Grace of Christ. All the fruits of his purchase all the desireablenesse of his Person as we are interested in him The grace of Christ as I formerly discoursed of at large is referred to two heads The Grace of his Person and of his Office and Worke. By both these doth the Holy Ghost administer Consolation to us Joh. 14. 15. He glorifies Christ by revealing his Excellencies and desireablenesse to believers as the chiefest of ten thousand altogether lovely And then he shewes them of the things of Christ his Love grace all the fruits of his Death Suffering Resurrection and Intercession and with these supports their hearts and soules And here whatever is of refreshment in the pardon of sinne deliverance from the curse and wrath to come in justification and adoption with the innumerable priviledges attending them in the hope of glory given unto us comes in on this head of account Thirdly The Principle and fountain of all his actings for our Consolation comes next under consideration to the same § 13 end and this leads us a little nearer to the Communion intended to be directed in Now this is his own great Love and infinite condescension He willingly proceedeth or comes forth from the Father to be our comforter He knew what we were and what we could doe and what would be our dealings with him He knew we would grieve him provoke him quench his motions defile his dwelling place and yet he would come to be our comforter Want of a due consideration of the great Love of the Holy Ghost weakens all the principles of our obedience Did this dwell and abide upon our hearts what a deare valuation must we needs put upon all his operations and actings towards us Nothing indeed is valuable but what comes from love and goodwill This is the way the Scripture takes to raise up our hearts to a right and due estimation of our Redemption by Jesus Christ. It tells us that he did it freely that of his own Will he hath laid downe his life that he did it out of love Herein is manifested the love of God that he laid downe his life for us he loved us and gave himselfe for us He loved us and washed us with his own blood Hereunto it adds our state and condition considered as he undertook for us sinners enemies dead alienated then he loved us and dyed for us and washed us with his blood May we not hence also have a valuation of the dispensation of the spirit for our consolation He proceeds to that end from the Father he distributes as he will workes as he pleaseth And what are we towards whom he carrieth on this work Froward perverse unthankefull grieving vexing provoking him Yet in his love and tendernesse doth he continue to doe us good Let us by Faith consider this Love of the Holy Ghost It is the head and sourse of all the communion we have with him in this life This is as I said