women Between whom shall this counsel be why between them both Jehovah the Lord of Hosts and the man whose name is the Branch Jesus Christ who is to build the Church and who is appointed to be the Ruler and Governour of it So I conceive it may be understood Or if you will have it rather to relate to the Kingly and Priestly Offices of Christ yet it will hold nevertheless that there was a consultation in heaven for reconciling of the world which Christ as King and Priest was to bâ—ing into execution As there was a counsel taken touching the creation of man between the persons in the blessed Trinity Let us make man after our image so there was a consultation held concerning the restauration of mankind out of their lapsed condition Upon this account as some observe Christ is called The Covenant Isa 49.8 9. I will give thee for a Covenant of the people to establish the earth to cause to inherit the desolate heritages That thou mayest say to the prisoners Go forth to them that are in darkness shew your selves Why for a Covenant Because God's Covenant with Believers is established in Christ and there was a Covenant of Redemption made with Christ upon the terms whereof he is constituted to be a Redeemer To say to the prisoners Go forth to bring deliverance to the captives and to proclaim the year of release or Jubilee the acceptable year of the Lord as it is Isa 61.1 2. See another Text to this purpose Psal 89.28 My mercy will I keep for him for evermore and my Covenant shall stand fast with him With whom Why with the Lord Jesus Christ of whom David was an eminent type for so I apprehend it must be interpreted as of whom many passages in the Psalm are most clearly verified and to whom they may very pertinently and appositely be referred And some passages there are which caunot well be referred to any other See v. 19. I have laid help upon one that is mighty Agreeable to that of the Apostle He is able to save unto the uttermost Heb. 7.25 I have exalted one chosen out of the people Which is the very title that is given to the Son of God Behold my servant whom I uphold mine elect or chosen one in whom my soul delighteth Isa 42.1 Again v. 20. I have found David my servant Christ is oâ—en called by that name as being the most dearly beloved of God * A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qu. Amabilis proceeding from the loins of David according to the flesh and in a special manner typified by David both as King and Prophet of his Church Jer. 30.9 Hos 3.5 Ezek. 34.23 It followeth there With my holy oyl have I anointed him Answerable to that of Christ Luk. 4 18. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor Again v. 27. I will make him my first born higher than the Kings of the earth Compare it with Heb. 1.6 Col. 1.15 And that I may not make too long a stay upon this matter see v. 29. His seed will I make to endure for ever and his throne as the dayes of heaven * Quis non videt porrô illud quod dicitur in hoc versu viz. v. 29. non posse esse verum nisi ad spirituale Christi regnum referatur Corporalis enim successio in stirpe Davidis jamdudum cum regno desecit Simeon de Muis. in loc Compared with Dan. 7.13 14. Now saith God I have made a Covenant with him not only a Covenant of grace with the Saints in him but a Covenant of redemption as we call it for distinctions sake with him and it shall be an everlasting Covenant wch shal not be cancelled or disanulled it shall stand fast with him That 's the first thing to be observed 2. In this Covenant and compact between the Father and Christ for the redemption of sinners the Lord Jesus undertook to put himself under the Law and to bear the curse of the Law to give up himself unto death and so to carry on their salvation In the consultation between them it was found that nothing else could satisfie for the wrong done by sin and therefore there was no other way to deliver the sinners but by the death of Christ God the Father promised unto the Son That if by his death satisfaction were made then the sinners should be delivered they should be put into Christ's hands to be saved upon those terms And our Lord Jesus closed with this proposal he accepted the offer and undertook to make satisfaction by dying and suffering We have both the branches of that everlasting Covenant in the Scriptures 1. God's promise of salvation made to Christ in the behalf of his children Tit. 1.2 In hope of eternal life which God that cannot lye promised before the world began Mark it All the promises made to Believers are made in time but here is a promise of salvation from eternity And unto whom could that be made but unto Christ for such as should believe in him 2. Christ's undertaking to satisfie divine justice by humbling himself unto the death in that famous place Heb. 10.5 6 7. quoted out of Psal 40. Wherefore when he cometh into the world he saith sacrifice and offering thou wouldest not but a body thou hast prepared me In burnt offerings and sacrifices for sin thou hadst no pleasure Then I said Lo I come in the volume of the book it is written of me to do thy will O God This was the way wherein the Father would have salvation wrought out for lost sinners and Christ taketh it upon himself to accomplish the will of God in that behalf This is the second Observation 3. Observe in the next place That our Lord Jesus in dying and satisfying the justice of God for the sins of Believers according to what he had undertaken did not only die and suffer for their good and benefit but he died in their stead and suffered in their room that is he underwent that punishment which by the rigour of the Law they should have undergone and took upon himself that curse which in the strictness of justice would have fallen down upon their heads Therefore it is said The Lord laid their iniquities upon him Isa 53.6 All the sins of God's elect were made to meet together and laid upon his shoulders to bear Rom. 5.6 8. In due time Christ died for the ungodly And whilst we were sinners Christ died for us that is in our stead and room We deserved to die and God graciously spared us and put his own Son to death in our stead Gal. 2.20 He loved me and gave himself for me 4. To bring this home to our purpose observe That the end of Christ's undertaking thus to die and of his actual dying in the stead and behalf of lost sinners was that in due time they might be
him glory in the Lord for all the sap and juice cometh from the root The branch hath nothing of its own but what is received from thence All your support is by vertue of the root so that walk humbly with God in the sense of your own emptiness and utter insufficiency And if you would live the life of God indeed have your constant recourse unto the Lord Jesus and be drawing nourishment from him for thou standest by faith Rom. 11.20 2. The similitude imports That the union of a Believer with the Lord Jesus is a very closly compacted and intimate union that they are very firmly and entirely knit together The branch when it is graffed becometh thereby incorporated into the vine so in a spiritual sense there is a kind of concorporation of Christ and his people together and therefore it is represented under the notion of being graffed into him There is a deep and inward connexion between them so deep and intimate that they are called by his Name 1 Cor. 12.12 As the body is one and hath many members and all the members of that one body being many are one body so also is Christ i. e. so is the company of Believers Christ mystical who are so knit closs unto Christ as if they were the same as if they were consolidated into one 3. From this resemblance we may observe That a person cannot possibly be united unto Jesus till he be taken off from all other dependances whatsoever First there must be a cutting on the 〈…〉 stock in which it naturally groweth before it can be graffed into another First there must be an abscission before there can be an insition A branch may grow neer to the vine without being cut off from its old root but it must be wholly cut off ere it can be graffed into the vine Sirs By nature we grow in the wild olive tree we are rooted in the old Adam sin and self for when men are convinced of sin presently they have recourse unto self as a Saviour to deliver them from their sins But if you would get into Christ you must be taken off from these As you have it in the continued metaphor or allegory Rom. 11.25 For if thou wert cut off out of the olive tree which is wild by nature and wert graffed contrary to nature into a good olive tree Mark it first cut off from the one before capable of being graffed into the other 4. Learn in the last place from this similitude That the glory and excellency of a Christian doth lie in practical holiness or in being fruitful and abundant in the work of the Lord. You know The worth and excellency of a branch doth not consist in its beautiful outside or in the fair leaves and blossoms which it may bear but in bringing forth much fruit When there are fair clusters of grapes hanging upon it this doth content the Husbandman and prevents the pruning-hooks cutting off such a branch for the fire So herein is the excellency of a Believer when he is active for God in his place and calling and filled with the fruits of righteousness This is acceptable unto God and well pleasing in his sight This commends the root as a juicy sappy root when the branches are fruitful Joh. 15.8 Herein is my Fathor glorified that ye bear 〈…〉 fruitful you will be taken away and burnt the unprofitable servant shall be cast into outer darkness But then you will honour me indeed and be like to enjoy the comfort of your relation towards me when you express the power of godliness in your conversations This is the second resemblance 3. The third similitude setting forth the relation of a Believer to Christ is drawn from the â—uptial conjunction which is betwixt the husband and wife Christ and his people are joyned together in a conjugal union He is married unto them and they are his Spouse whom he hath betrothed unto himself When a man and woman are joyned in marriage according to the Institution and Ordinance of God they become one flesh so the Lord Christ and true Believers are one spirit Eph. 5.31 32. For this cause shall a man leave his father and mother and shall be joyned to his wife and they two shall be one flesh This is a great mystery but I speak concerning Christ and the Church It is as much as if the Apostle had said If the husband and wife are one by vertue of their marriage-covenant or nuptial contract much more intimately are Christ and his people one by their spiritual marriage the other is but a shadow of this Union Here is a mystery indeed for of this spiritual union you must understand me I speak concerning Christ and the Church Cant. 5.1 I am come into my garden my sister my spouse And throughout that book of the 〈…〉 1. When the 〈…〉 together into one It is according to the will and pleasure of the Father and a matter very pleasing and acceptable in his sight When marriages are regularly made it is with consent and approbation of parents on either side Now God is the parent on both hands in this spiritual conjunction and they have his consent to their espousals 1. He giveth his Son to the Church to be an husband Isa 49.6 I will give thee to be a light unto the Gentiles that thou mayest be my salvation to the end of the earth Gal. 4.4 When the fulness of time was come God sent forth his Son c. Joh. 3.16 For God so loved the world that he gave his only begotten Son 2. Upon the other hand he taketh the Church to be a Wife or Spouse unto his Son and giveth Believers unto him Joh. 17.6 I have manifested thy name unto the men which thou gavest me out of the world thine they were and thou gavest them me Heb. 2.13 Behold I and the children whom thou hast given me So that this is the Father's will that sinners should come unto Christ and be united unto him And pray observe it the rather because there is a proneness in the heart of man to question the Fathers good will Sometimes sinners have good thoughts of Jesus Christ as one that minds their salvation and came down from heaven to accomplish it but they are full of doubts and jealousies touching the Father they question whether he be willing to accept them Why mind it Sirs What the Lord Jesus 〈…〉 〈◊〉 doth is by God the Fathers appointment and approbation It was he that sent him about his work and giveth lost sinners into his hands to be saved This is mentioned as an incouragement to believe in Jesus for if you do so the Father will receive you graciously and you shall in no wise be rejected See the words of our Saviour Joh. 6.37 38 39. Him that cometh unto me I will in no wise east out For I came down from heaven not to do mine own will but the will of him that sent me And this is the
damnation that will befal and the sore torments that will be inflicted upon such All ungodly sinners will be punished everlastingly but such as seemed to cleave unto Christ but yet served the devil will be punished most severely and made to drink of the dregs of the cup of God's indignation as sinning against most light Gospel-light and under means of grace denied to others which are the main aggravations of sin To them is reserved the myst of darkness for ever Genitivus reflexus super nominativum singularem importat eminentiam Ut coeli coelorum i.e. Altissimi Et sic in Synenimis ut iniquitas peccati i. e. maxime peccaminosa Sic caligo tenebrarum i. e. densissima that is the grossest darkness and sorest destruction 2 Pet. 2.17 You know our Lord Christ pronounceth the most terrible woes on this account Mat. 11.21 22 23. Wo to thee Chorazin wo to thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloth and ashes But I say unto you it shall be more tolerable for Tyre and Sidon at the day of judgment than for you And thou Capernaum which art exalted to heaven shalt be brought down to hell c. that is because thou art highly advanced in spiritual priviledges and hast not improved them thou shalt be destroyed with double destruction and made utterly desolate For as our Lord Jesus elsewhere concludes This is the condemnation that men live in sin under Gospel-light light is come into the world and men love darkness rather than light Joh. 3.19 And besides I might have added that the torments of such will be the greater because of the reproach and scandal which they bring upon Christ and his ways As they dishonour him actively by their own transgressions so they give occasion to others to speak evil of him and his service For will wicked profane wretches be ready to say when they see the haltings and hypocrisie of these carnal Professors Lo these are your Saints that would be accounted more precise than others Here is their Religion and such they are all of them and the like It is because of the blots and blemishes of these counterfeit Christians that the name of Christ is blasphemed Rom. 2.24 compared with Ezek. 36.20 23. 3. Their condition is sad because of their more than ordinary inexcusableness in their eternal damnation They will have no manner of Apology or defence to make for themselves their mouths will be stopped to purpose for indeed they are condemned of themselves May Christ say unto them if my service were evil why did you call your selves may servants and go under my name and list your selves into my family and if it be excellent indeed why did not you serve me in truth and in sincerity Mat. 22.12 When the King came in to see the guests he saw there a man which had not on a wedding garment And he saith unto him Friend how camest thou in hither not having a wedding garment and he was speechless q. d. Why didst thou associate thy self with such company if thou wert resolved to continue in thy filthiness what an impudent wretch art thou to enter thy self into my houshold and family unless thou wert purposed to subject to the Laws and Discipline thereof How couldest thou for shame rank thy selfe amongst believers whilst thou liest polluted in thine impurity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi capistro injecto obmutuit And he was speechless he was muzzled as the word signifieth he had not a word to say in his own defence his own conscience silenced him For as the Apostle argueth If the light of nature will render the Heathen inexcusable and leave them without apology in the day of judgment how much more inexcusable are those who are brought within the pale of the visible Church of Christ and yet will not have that man to reign over them that call themselves Christians and partake of the priviledges of Christianity and yet serve the devil and are of his Synagogue Rom. 1.20 compared with Chap. 2.1 4. Their estate is sad bedanse of that vexation and horror which the very reflection up on this thing will bring to their spirits everlastingly How will the worm of conscience gnaw upon their hearts from this very consideration and the hypocritical wretches be ready to fear out their own bowels When they shall bethink themselves they were so neer to Christ and yet fell short of salvation by him that then took possibly a great deal of pains in the outward part of Religion to go on in a round of duties yet for want of truth and integrity in the inward parts must lose the benefit of all that ever they did that they were not far off from the kingdom of God and for want of going further must perish amongst the devils and damned for ever and make their bed in hell According to that in Luk. 13.28 There shall be weaping and gnashing of teeth when ye shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and you your selves thrust out So much more will it bring vexation and anguish upon a mans spirit when he shall see such an acquaintance of his got to heaven that perhaps fate in the same seat with him who was wont to meet at the same religious exercises with him and himself excluded When he shall find such an one received into Abrahams bosom that possibly she fat outstript in commons gifts and qualifications a poor broken-hearted sinner whom he was aâ—â— to despise and himself tâ—rust into the chains of â—arkness amongst dogs and forcerâ—rs and whoremongers amongst professed Atheists and the profanest of men What bitterness will this bring to a mans thoughts O my friends think of this betimes ere it be too late and the Lord a waken your hearts that you may not rest on this side of a saving Vnion with the Lord Jesus So much for the first branch of the distinction viz. An Union with Christ by way of commoâ— profession or exceâ—nal adhâ—sion only 2. There is an Union or Onchess with Jesuâ— Christ my spiritual implantation and ingrature When a person is in him so as to receive life and nourishment from him as a quick fruit-bearing graff is in the stock as a living member is in the body and united unto the head When a soul is not only set upon the foundation but is also cemented to it by the cement of special grace the peculiar work of the spirit of holiness When he is a lively stone built upon the living foundation as the holy Ghost expresseth it 1 Pet. 2.4 5. To whom coming as unto a living stone disallowed indeed of men but chosen of God and precious ye also as lively stones are built up a spiritual house It is this sort of union which the Scripture mentioneth as so great a mystery and to which eternal life
are no more forreiners and strangers that 's the state of alienation from the Lord but fellow Citizens with the Saints and of the houshold of faith this is that of friendship and communion with God That is the first thing to be noted as to this matter 2. These two estates as to matters of salvation and condemnation are comprehensive of all the posterity of mankind without exception of any They do take in the whole compass of the children of men My meaning is this that there is no middle condition there is not a man or woman upon the face of the earth but must of necessity fall under one of these two ranks Either he is a Saint and servant of God or a vassal and slave to the devil either he is an heir of heaven or a firebrand of hell And pray Sirs let us apply it diligently unto our selves and often say in our hearts One of these two is the condition of my soul if I am not a child of God and in covenant with him it will necessarily follow that I am a child of the devil for there is no third estate If I be not sanctified and called to be a Saint it cannot otherwise be but that I am in the gall of bitterness and if I die in this condition I drop immediately into hell As there are but two places into which all nations shall be sent at the end of the world that is heaven and hell the place of eternal life and that of everlasting punishment so there are but two states in which all are comprized during their abode in the world either they are Gods friends or his adversaries still in their sins or delivered from their sins 1 Joh. 5.19 And we know that we are of God and the whole world lieth in wickedness The whole world that is all other persons besides us of what rank and quality soever And that is a pregnant Text Eccl. 9.2 All things come alike unto all there is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath Mark it all people in the world are cast by the holy Ghost into two ranks or companies either they are righteous or wicked clean or unclean good or sinners There is no middle condition or state of neutrality upon a spiritual account And indeed there is strong evidence of it from the reason and nature of the thing because the distinction which is between these two estates is such as we call a difference of contradiction in some respect such as is between the negation and affirmation of the same thing which cannot possibly admit of any third or middle estate whatsoever * If you will rather say they are privative opposita yet the argument holds good for such admit not a middle in subjecto capaci Oppositorum duorum privativè cum unum non inest necesse est alterum inesse susceptibili Aquin. Privatio euim est circa certum genus contradictionis Alex. de Ales Joh. 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Mark it here is a difference of contradiction betwixt believing and not believing You cannot possibly pitch upon a man but either he believeth on the Son and so is in the state of grace or he believeth not on the Son and remains in the state of wrath They who are regenerate and converted have the promise of salvation and such as are unregenerate and not converted shall in no case enter into the kingdom of heaven Here is a kind of difference of contradiction between converted and not converted And so I might instance in other qualifications That is the second thing to be noted as to the change of a mans spiritual state 3. Observe in the third place That these two estates upon a spiritual account are utterly incompatible and inconsistent one with the other and cannot upon any hand stand together Plainly thus they cannot both appertain to the same person at the same time It is altogether impossible that a man should be in the favour of God whilst he is in league of amity with his corruptions that he should be in the kingdom of Christ and under the prince of darkness together This is a truth so plain and obvious at the first view that one would think it should be needless to press it But I insist upon it the rather because there are secret workings in the hearts of the children of men to the contrary Their inward thoughts are that they may serve the Lord and be subjects of the devil together that they may be vain and earthly and sensual and follow the course of the world and yet be the people of God notwithstanding That they may drink and revel and be wanton and the like and be in the state of salvation too You shall find these are the secret thoughts and imaginations of mens spirits Mic. 3.10 11. They abhor judgment and pervert equity they build up Zion with blood and Jerusalem with iniquity The heads thereof judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for mony Yet they will lean upon the Lord and say is not the Lord amongst us They flatter and sooth up themselves that they were servants of Jehovah the God of heaven although they served divers lusts and pleasures and turned aside into crying wickednesses that the Lord was on their side and they belonged to him though they openly espouse the interest of sin But alas Sirs it can never be these imaginations are vain and sottish Mark how peremptorily our Saviour asserteth the contrary backing that assertion with forcible argument Mat. 6.24 No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon q.d. It is a sottish thing to entertain such a fond conceit as if you could join both interests together The Laws of Christ and the commands of sin are diametrally opposite one to the other if the affections run towards the one they must of necessity be withdrawn from the other nay set against the other for they are directly contrary And besides where God accepteth of the heart he will have the whole heart where he is served truly he must be obeyed entirely and universally with the whole soul So that never dream of such a thing as making a commixtion of these two It is as easie to joyn together light and darkness heaven and hell as to make a conjunction between righteousness and unrighteousness between Christ and Belial The words of Joshua are very pertinent to this purpose when the people seemed to promise so affectionately
expressions it appeareth that these are two 〈◊〉 things Our being in Christ and Christ's being in us Burgess on Job 17. Serm. 126. the Lord Jesus cometh and taketh up his residence in them and they are inabled to go forth unto Christ and receive him as he is offered in the Gospel whereby they are in him and thus this Union is established These are matters distinct and accordingly the holy Ghost speaketh distinctly of them Joh. 14.20 At that day ye shall know that I am in my father and you in me and I in you See also Joh. 6.56 He that eateh my flesh and drinketh my blood dwelleth in me and I in him So that there are two great bonds or ligaments of this conjunction and of the union which followeth thereupon 1. The bond on Christ's part is the Spirit whereby the people of God are apprehended of him and he taketh up his abode in them For he dwelleth in them by his Spirit Rom. 8.9 10. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his And if Christ be in you the body is dead because of sin c. Observe that what is called the Spirit dwelling in us in one verse is stiled Christ in us in the other because Christ seizeth on us by his Spirit and abideth in us through the Spirit 2. The bond of this Union on the Believers part is Faith whereby they do apprehend the Lord Jesus Christ and take him home as it were unto themselves Being apprehended by him they take hold of him and so they are knit together Eph. 3.16 17. That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man that Christ may dwell in your hearts by faith First Christ cometh by the holy Ghost and entereth into them and then they are inabled by faith to receive him unto themselves and to apply themselves unto him and so they are conjoyned and made one together From this mutual conjunction doth arise or spring a twofold Union or Oneness between Christ and Believers There is a 1. Natural 2. Legal Union the bond whereof is The Spirit dwelling in them Faith of the operation of the Spirit I will treat of each of them severally with as much clearness and succinctness as I can CHAP. VI. A natural and a legal Union with Christ Wherein they severally consist A moral Union proceeding from the former The last Proposition explained 1. THere is a natural Union or Oneness betwixt Believers and the Lord Jesus arising from the possession which he taketh of them and his residence in them whereupon they are partakers of the same heavenly and spiritual nature with him having Christ formed in them and dwelling with them Therefore I call it for distinctions sake a natural Union because herein they agree in the same divine and spiritual nature else for the manner of its effecting it is supernatural This you have mentioned abundantly in the Scriptures 2 Cor. 13.5 Christ is in you except ye be râ—â—probates that is If you are Christians in good earnest such as are sound in the faith unless you are persons unapproved * Si quid habent Christi sincerae pietatis Calv. Nisi forte reprobi estis i. e. improbi Marian. such as upon trial are found to deal falsely and unfaithfully in the Covenant of God except you are rotten at the heart gilded metal that will not abide the test and touchstone you must have Christ within you It is not enough that Christ be preached unto you but he must be revealed in you As the Apostle speaketh of his conversion and mission to preach the Gospel Gal. 1.16 When it pleased God who spearated me from my mothers womb and called me by his grace to reveal his Son in me Not only called me to be an Apostle and made known Christ unto me but also called me to the fellowship of his Son Jesus Christ revealing him in me The bond of this Union is the Spirit of Christ which is shed abroad in to the hearts of God's peculiar people and whereby the Lord Jesus taketh up his habitation in them For it is the Spirit that treateth with them in Christ's name and takes possession of them to his use and service For hereby we know that he abideth in us by the Spirit which be hath given us 1 Joh. 3.24 This is the first sort of Union betwixt Christ and Believers which we call a natural union and it is wrought by the Spirit of Christ that dwelleth in them Concerning which I will enlarge a little for the better clearing it to your understandings under five Heads 1. This dwelling of Christ in the souls of his people by his Spirit whereupon doth arise a natural union with him is the same thing for substance with the positive part of the grace of regeneration whereby the principles of holiness and new obedience are introduced into them and the image of God is restored upon their natures For it is hereby that the holy Ghost maketh his entrance into them and fixeth his settlement with him You know that regeneration or sanctification take it for the first saving change or distinguishing work upon the soul consisteth of two parts 1. There is a privative part or the mortification and subduing the principles and habits of sin 2. There is a positive part or the introduction of new principles of grace and holiness There is 1. A blotting out the image of the devil 2. Stamping upon a mans heart the divine nature again You read of them distinctly A taking away the heart of a stone and giving an heart of flesh Ezek. 11.19 There is a removing of the old man and a bringing in of the new man which is created after God Now Christ's being in his people by his Spirit is the same thing for substance with this positive part of regeneration By the mortification of sin Satan is outed of his possession of the soul and by the implantation of spiritual grace Christ enters and taketh possession of the soul by the renewing of the holy Ghost Thus you have it explained for one expression there seemeth to be exegetical of the other Ezek. 36.26 27. A new heart will I give you and a new spirit will I put within you And I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you Mark it by the renovation of the heart God's Spirit is said to be within us And by the washing of regeneration the holy Ghost is said to be shed upon us abundantly Tit. 3.5 6. In the new birth Christ is formed in the soul by the working of the Spirit 2. Where Christ doth come by the operations of his Spirit to dwell in the hearts of his people he doth
contemplatiâ—n of this mercy and seriously pondering it in the heart by Believers that God hath so knit them unto his Son that they shall be still growing up into him and never be separated from him will be of notable efficacy to draw forth their love back again to the Lord and to kindle is their breasts a fervent affection towards him Which love so kindled is a mighty quickner to obedience Love is a commanding passion that will set all the powers of a mans soul on work to please the party that is beloved It will level mountains and make rough wayes smooth and no difficulties will deter it What will not a man do for one whom he dearly loveth You know what is said of Jacob Gen. 29 20. Although he served seven years hard service for Rachel the drought consumed him by day and the frost by night and his sleep departed from his eyes yet it was as nothing to him because he loved her Why Sirs a pure entire and affectionate love to God would cause men willingly to spend themselves in his service it would make them very cautious and fearful lest they should dishonour him or sin against him Now this great priviledge of an indissoluble union with Christ will mightily inflame the heart with affection and stir up a person to thankfulness Will the soul of a Believer be thus arguing with himself hath the Lord Christ been pleased not only to give me a transitory glimps of his favour which yet was more than ever I deserved but taken me into everlasting fellowship with him O what shall I render to the Lord How shall I sufficiently express my readiness to serve him Wherein may I be instrumental to shew forth his praise Surely I will cleave to this God as long as I live and call upon him whilst I have a being I will never more rebel against him Psal 31.23 O love the Lord all ye his Saints for the Lord preserveth the faithful If it be meant of temporal preservation of how much greater force will the argument be upon the account of spiritual grace and establishment How should a Believer say with David Psal 116.1 2. I love the Lord because he hath heard the voice of my supplications Because he hath inclined his ear to me I will call upon him as long as I live Surely it is ignorance and unacquaintedness with the workings of the Spirit in a sanctified heart that makes men think doctrines of free grace are incouragements to sin 3. The consideration of the inseparableness of a Believers union with Christ should cause a Christian to entertain a holy jealousie and suspition over his own soul lest at any time he should draw back from the faith That by his fixedness in the wayes of God it may more abundantly appear that his profession of godliness was a sincere profession For if persons are unstedfast in the Covenant of God it will be a shrewd evidence that their hearts were not right with him If they do not hold on their way in the practise of godliness it will be manifest that they went no further than the form of godliness carried them So that the doctrine of perseverance is an awakening doctrine It should awaken us to be watchful over our selves and to work out our salvation with fear and trembling For then we are made partakers of Christ if we hold fast the beginning of our confidence stedfast unto the end Heb. 3.14 That is then it will evidently appear that we are partakers of him and have a share in his death If we sall away from Christ it will be an undeniable token that we were never spiritually ingraffed into him 4. A due meditating upon the inseparableness of a Believers union with the Lord Jesus will incourage the soul of that believer in resisting and repelling the instigations of the devil and standing fast against all sollicitations to sin Through grace thinks a godly man I shall get the victory and therefore I will stir up my strength to the fight I see it is not in vain to strive against the wicked one If God should leave his children in their own hands to stand or fall according to the exercise of their own power then indeed their hearts might sink and their courage might flag But seeing God hath ingaged for my perseverance in the faith I will wrestle with all my might and use the utmost diligence for it will not be in vain so to do Psal 27.14 Wait on the Lord and be of good courage and he shall strengthen thine heart wait I say on the Lord. Hath God promised to preserve you then be strong in the Lord and in the power of his might follow hard after him and urge him with his promise and in his way you may expect the accomplishment of it This is the first rule for vindication of that property Rule 2. The many counsels and warnings which Christ hath given to his people to look well to themselves lest they should lose their hold of him and be separated from him are no proof at all that they may be separated or that their union with him may be dissolved God's injunctions upon them to keep themselves and his ingagement to be their keeper do not interfere one with the other but may well consist and stand together And the reason is evident Because these cautions anâ— commandments are the very means which God is pleased to make use of for their establishment in the faith whereby he doth fulfil his promise for their safeguard and together with which he doth convey his Spirit into their hearts for prevention of their apostacy This is according to that Statute Law of the Lord of hosts That his Spirit shall go forth in his word and with his word Isa 59.21 Will some say To what end doth God so often warn Believers that they draw not back to destruction if they are not liable thereunto True it doth suppose that they are liable to apostacy in themselves * Verè dicitur fidelem posse à fide suâ deficere quum scilicet in se principiis suis intrinsecis consideratur solis sic enim defectui subjicitur mutabilis existit Deas tamen immutabili faedere spospondit se conservaturum in sais faederatis principium illud vitale Hanc autem promissionem non solet exequi nisi verbi ministerio similibus auxilils adhibitis Ames Coron and without divine assistance would totally backslide and perish from the right way But God hath graciously undertaken for their preservation and abidance in Christ and these cautions are the means for the acomplishment of that undertaking and wherewith he sends forth the holy Ghost to strengthen them that they may abide in his Son Joh. 17.17 Thus I have finished my answer to the fourth head of enquiry touching the most signal properties of a Believers union with Jesus Christ CHAP. VIII The indispensable necessity of Union with Christ Proved by enumeration of the
to him No union with the Son no communication of spiritual strength and influence from the Son Isa 45.24 Surely shall one say In the Lord have I righteousness and strength In the Lord that is in Jesus the Mediator who is Jehovah God blessed for ever In him or through him by vertue of my being in him I have not only righteousness but strength also that is actual grace to help in the times of need It plainly relateth unto Christ unto whom every knee shall bow and every tongue shall swear v. 23. Vpon which Text the Apostle himself is a Commentatâ—r Rom. 14.10 11. I will endeavour to make this very plain to your understandings being a matter of much weight and moment as to the life of Religion by handling it in a way of gradation in three steps 1. In the first place you must remember That a Christian is not able to keep on in his journey towards heaven so as to arrive with safety at that everlasting Kingdom only by the strength of habitual grace bestowed upon him in his first conversion but there must be a daily communication of further grace unto the soul or of fresh actual strength conveyed into the soul It is not enough that the principles of holiness be at first formed in the heart but there must be a constant supply of fresh influence imparted to us or else we should quickly fall short in our travel towards Canaan As the air is not maintained in light barely by the first rising of the Sun upon it expelling darkness out of the air spreading abroad his beams into it but there must be a constant issuing forth of fresh beams from the Sun and streamings forth of new influence into the air else it would quickly return to its former darkness Let but the Sun go down or some opacous body interpose to hinder the fresh beamings of it forth and the air would presently become black again notwithstanding the first light that was put into it Thus it is in our spiritual concernments We cannot be maintained in a state of favour with God and carried on to glory meerly by the strength of habitual grace pâ—anted at first within us in our regeneration but there must be further grace imparted to us The beams of the Sun of righteousness must be still issuing forth upon us fresh and fresh or else we should quickly faulter in the working out our salvation This fresh influence of the Holy Ghost is usually called in the Schools Actual grace And in the Scripture you have it under the name of The supplies of the spirit * Spiritus subministratio est praesidium consolatio omne spiritus sancti bonum quo servamur contra omnia scandala Eras Sacr. ex Marl. Phil. 1.19 For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ Mark it Sirs As there is a standing stock of habitual holiness put into the soul in the day of conversion so there is a constant supply given forth upon all occasions for maintaining and promoting of that stock As there is the regenerating work of the Spirit so there are additional incomes or supplies of the same Spirit Which are elsewhere called The strengthenings of the Spirit Eph. 3.16 That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man There is the inner man the new creature principally seated within the hidden man of the heart and there is auxiliary strength shed abroad every day afresh into the inner man This is a matter heedfully to be regarded and that calleth for our most serious thoughts in the study of it and that for three reasons 1. Because herein doth lie a special difference between the state of man in his primitive perfection under the Covenant of works and the state of believers under the Covenant of peace and reconciliation and indeed the excellency and stedfastness of the latter above the former In the state of innocency man had a sufficient stock of holiness and spiritual power to manage but now in Christ there is provision made for constant supplies to carry us on in the management thereof Under the Covenant of works man had power to stand if he would but in the Covenant of grace there is fresh strength also provided to work in us both to will and to do Phil. 2.12 13. There is not only a new heart and a new spirit given to the servants of Christ whereby they are qualified and disposed to the keeping of God's statutes But a further actual ability is imparted unto them whereby they are caused to walk in the way of those Statutes Ezek. 36.26 27. 2. From hence it many times cometh to pass that weak Christians stand fast in those trials wherein the stronger fall and overcome the temptation whereby they are foiled Here you have a great reason of the difference that is between one Believer and another in the same case and under the like trial A Peter may fall foully who is a pillar in the Church a cedar in the Forest and another â—â—ay stand fast in the same hour of temptation who is in comparison but a shrub and of low statute in the faith How can this be whence doth it proceed Why though the strong Christian hath arrived at an higher pitch and degree in respect of habitual grace yet resting upon himself for strength God might justly be provoked to leave him unto himself And he who is weaker in the faith as to the habits of grace yet keeping his spirit in a constant dependance upon the Lord * Sanctum opus semper inspirae in me ut cogitem compelle ut faciam suade ut diligam confirma me ut te teneam custodione nete perdam Aug. might have more actual assistance imparted to him so as to be inabled to hold on his way when the other shrinks back This is palpably apparent in the example of Peter who was a man of great forwardness and courage in the cause of Christ yet how shamefully did he deny his Master Because trusting in his own strength the Lord was pleased to withdraw his actual assistance that he might learn thereafter to live in the sense of his own weakness Thus Hezekiah fell in the business of the Embassadors of the King of Babylon although he was a man of eminent piety yet the Lord left him and then corruption discovered it self 2 Chron. 32.31 How did God leave him Not as to the principle of habitual grace for that is an abiding principle never taken from a person on whom it is once conferred But God left him as to these fresh supplies of the spirit he with-held from him for that time such efficacious assistance as whereby he might have vanquished the temptation and then his deceitful heart prevailed and carried him aside 3. This is a point which deserveth well to be studied not
called upon the God of Israel saying O that thou wouldest bless me indeed c. q.d. Here is a man of renown we must not pass him by without a note of memorial stamped upon him He hath outstript all the rest of his brethren for he is acquainted with God and in communion with him This is the first Inference 2. If Believers are united to the Son of God and made one with him then hence it will follow That the people of God may comfortably expect that God will take a special care of them and their concernments and have a peculiar regard unto them in the exercise of his providence For they are one with Christ and God loveth them with the same love for kind and substance though not for measure and degree wherewith he loveth the Lord Jesus and therefore certainly he will take a special care of them When the Lord is pleased at some times to appear gloriously in the preservation or deliverance of his Church and people it maketh the by-standers amazed and often filleth the wicked themselves with astonishment What are these people above others that God should bear such a gracious respect unto them You read the very Heathen could not but take notice of Gods handy-work in this particular Psal 126.2 Then they said amongst the Heathen the Lord hath done great things for them And Psal 48.5 They saw it and so they marvelled It was a matter of astonishment in their eyes that the Lord should be so mindful of them above others * Viderunt senserunt occultam vim numinis pro Israelitis propugnantem Et commoti sunt ipsâre Sim. de Muis in loc Why Sirs Here is the reason of it they are in Christ brought nigh unto God through Christ and no marvel that he hath a principle regard unto such You know That is a common distinction and it is a very comfortable distinction whereby the providence of God is branched forth 1. Into his general providence over all creatures So he feedeth the young ravens when they cry and provideth meat for the beasts of the field he disposeth and ordereth whatsoever doth concern any of the work of his hands 2. His special providence towards his own people he hath a special eye upon them and respect unto them As it is with a Magistrate of the City or Countrey If he be faithful in his place he hath a regard to the affairs and government of all that are under his jurisdiction but he hath a more than ordinary regard unto his own family and houshold So the Lord is especially mindful of the godly and here is the ground of it They are his family united to his Son and so his children by vertue of that union We have this distinction and the reason of it Mat. 6.26 30. Behold the fowls of the air for they sow not neither do they reap nor gather into barns and yet your heavenly father feedeth them Are not ye much better than they Wherefore if God so clothe the grass of the field which to day is and to morrow is cast into the oven shall he not much more clothe you O ye of little faith Mark it If he mind other creatures he will much more regard his people How doth that appear Why because they are his children married to his Son He is a Creator unto others but he is a Father to them He that feedeth the fowls of the Air saith Christ is your heavenly father And therefore doubt not but he will exercise a peculiar providence over you Wherein doth this peculiarity of the providence of God manifest it self towards them For answer I will take notice of it in four things besides what hath been spoken of the peculiar Covenant-blessings which are conferred upon such 1. It doth appear in the special cognizance he taketh of their condition and concernments When the Lord looketh down from heaven upon all the inhabitants of the earth and taketh a view of the transactions in the world he doth it to this purpose that he may manage them in a compliance with the welfare of his children and make them subservient to their good He maketh an exact enquiry into the state of his Saints and observeth other things to this very end that they may be disposed of to their advantage and benefit That is a precious Text 2 Chron. 16.9 For the eyes of the Lord run to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him He maketh an inspection into all the world that he may not miss any occasion of doing good to his little flock but may take all manner of advantages to shew kindness to them 2. This peculiarity of providence doth appear in the special support which he ministers unto the spirits of his people to bear up their hearts under such pressures wherewith others are over whelmed For although there is no visible difference alwayes made in the acts of providence towards the righteous but it happens unto them according to the works of the wicked Yet there is a remarkable difference to be observed by a discerning spirit in the support which is ministred unto their hearts When the wicked are at their wits end and filled with terror on every side then Believers can lift up their heads with confidence and not be troubled at any amazement God is graciously pleased to send them love-tokens at every turn to be a relief unto them which the world knoweth not of So that they can sing with joy of heart under those very dispensations when the wicked cry for forrow of heart and howl for vexation of spirit Isa 65.13 14. Do but observe their confidence in the midst of troubles Psal 46.2 We will not fear though the earth be removed and though the mountains be carried into the midst of the Sea that is though all things be in commotion and combustion on every side Our hearts are settled under the most shaking providences 3. It doth eminently appear in Gods overthrowing all things that stand in the way of the welfare of his people and prove hindrances to the advancement thereof Sirs The Lord will have no regard to thousands of others that stand in the way of the good of one of his chosen He will overturn the thrones of the greatest Emperors if they are impediments to the good of the meanest of his Saints So that it is a dangerous thing to resist the proceedings of the most high when he awaketh to the deliverance of them that are upright in heart Isa 43.3 4. I gave Egypt for thy ransom Ethiopia and Seba for thee Since thou wast precious in my sight thou hast been honourable and I have loved thee therefore will I give men for thee and people for thy life * Hinc generalis doctrina colligenda est Sic Domino curae esse pios omnes ut pluris ipsos quam universum orbem faciat Et nullum fore
Lord himself in some other place hath undertaken to perform that we might be quickned to seek unto him for it In Jer. 4.4 you have it as a precept Circumcise your selves to the Lord and take away the foreskins of your hearts But in Dent. 30.6 it is a word of promise And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul Ezek. 18.31 God hath laid it as a commandment upon us Make you a new heart and a new spirit But Ezek. 36.26 The Lord himself hath undertaken it for us A new heart also I will give you and a new spirit I will put within you 4. God doth command the unconverted to turn themselves though they are dead in sins and trespasses because he doth employ his word of precept as the means whereby effectually to turn them Together with his commandment To cleanse themselves he doth send forth his Spirit to make them clean * Utitur Deus praeceptis ut corda nostra ad obsequium trahat Sic mortuos quoque non frustra Deus alloquitur quando per ipsum illud alloquium vitam mortuis infundit quod efficere vult declarat Wendel It is just for all the world in this case as in Christ's calling upon Lazarus Joh. 11.43 He cried with a loud voice Lazarus come forth This did not import any power in Lazarus to raise up himself for he had been four dayes dead But together with the word of Christ there went forth a secret energy and vertue from him whereby he was raised So when Christ's call goeth forth unto the wicked to turn and repent it doth not suppose any power in them but together with his word he sends forth the efficacious operation of his Spirit whereby they are turned and repentance is wrought within them And this is according to one of the Statute-Laws of the great God of heaven that his Word and Spirit shall go forth together The holy Ghost worketh in the word and by the word The commandment is the vehiculum or conduit-pipe by which the Spirit is conveyed to plant grace in mens hearts Isa 59.21 Prov. 1.23 Jam. 1.18 And this should incourage the unconverted to be much inreading the word and in meditation upon the word and to give their constant attendance upon it when it is preached and to be often pressing it upon their hearts and personally applying it to their own cases and consciences 5. I might shew you That although it is God alone by his Almighty power who is able to convert a sinner unto himself yet he is pleased to lay his commands upon them and to reason and expostulate the case with them that so they may be wrought upon in a rational way For God doth not work upon men as upon stocks and stones but dealeth with them as creatures indued with reason and understanding He draweth them powerfully to Christ yet he doth it sweetly without offering violence to the will of man And therefore he maketh use of commandments to press them thereunto and of arguments and spiritual reasonings to inforce those commandments and so doth overcome their stubbornness by making those means to prevail Joh. 6.44 45. No man can come unto me except the father which hath sent me draw him and I will raise him up at the last day It is written in the Prophets And they shall be all taught of God Mark it The Lord draweth men by teaching them and making those teachings efficacious He acteth with a strong hand and an outstretched arm but that arm conquereth them in a way of instruction And thus I have done with the first Vse viz. that of Information CHAP. XI The Use of Trial. Self-examination the way to attain the knowledge of our Union with Christ Wherein the work of Self-examination consisteth Motives to quicken thereunto Directions for the right managing of that work 2. THe principal use I drive at for the improvement of this point is by way of examination and Trial. If union with Christ or having the Son be of such absolute necessity in order to salvation by him Then it concerneth us to take this doctrine home to our selves and to enter upon a serious debate wich and examination of our selves whether we be in Christ whether we have the Son by being united unto him Else we have no right to eternal life but are still in our sins and under the wrath of God So that as you tender your everlasting well-being and the welfare of your immortal souls put this question closly to your hearts and follow it earnestly till you get a determinate answer thereunto Am I united unto the Son of God Doth Christ dwell in me and am I ingraffed into him It is a matter of infinite weight and moment for if you fall short of this priviledge you are ruined everlastingly A mistake herein may undo you utterly without recovery This is the foundation of all true peace and comfort so that make a strict enquiry into it It is a matter which may be known for the Apostle John telleth us of Believers that they knew they were in Christ 1 Joh. 2.5 and Self-examination is the way to know it And therefore take my counsel in the words of S. Paul 2 Cor. 13.5 Examine your selves whether you be in the faith prove your own selves Know you not your own selves how that Christ is in you except ye be reprobates Examine and prove that is make a curious and narrow search into it be very inquisitive concerning it ransack your whole souls that ye may find it out pierce your selves through leave no stone unturned no corner of your hearts unript up What! know ye not your own selves q. d. Is it not a shame to be ignorant of your own spiritual estate whether you be in Christ and Christ be formed in you Can you rest contentedly without the knowledge of it Why if you do not know it the fault is probably in your selves because you do not set upon the work of Self-examination or you are slight and superficial in that work so that enter upon it throughly and in good earnest My brethren If you knew that you were united to the Son of God your hearts would be able to make their boast of God continually you might rejoyce in him all the day long you might be assured of access unto him and a gracious acceptance with him upon all occasions you needed not be afraid in times of evil though one evil rumour come upon the neck of another and one sore calamity usher in another When others walk droopingly and disconsolately you might serve the Lord with alacrity and gladness of heart and this joy of the Lord would be your strength And if you continue out of Christ better were it for you that you had never been born So that it much lieth upon you to get the knowledge of it and therefore call