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IHnivcrsit^  of  (Toronto 


V>eol 

O  THE 


WORKS 


OF 


JOHN    OWEN,    D.D. 


EDITED 

BY  THOMAS  RUSSELL,  M.A. 


WITH 


MEMOIRS  OF   HIS    LIFE   AND  WRITINGS, 
BY  WILLIAM  ORME. 


VOL.   X. 

CONTAINIKG 

COMMUNION  WITH  GOD  THE  FATHER,  SON,  AND  HOLY  GHOST; 
THE  SAME  SUBJECT  VINDICATED; 
AND  A  BRIEF  DECLARATION  AND  VINDICATION  OF  THE  DOCTRINE  OF  J 

THE  TRINITY,  AND  OF  \ 

THE  PERSON   AND  SATISFACTION  OF  CHRIST.  ' 


LONDON 


PRINTED  FOR  RICHARD  BAYNES,  28,  PATERNOSTER  ROW: 

And  sold  by  J.  Parker,  Oxford  ;  Deigliton  and  Sons,  Cambridge;  D.  Brown, 
Waugh  and  Innes,  and  H.  S.  Baynes  and  Co.  Edinburgh  ;  Chalmers  and 
Collins,  and  M.  Ogle,  Glasgow ;  M.  Keeiie,  and  R.  M.  Tims,  Dublin. 

1826. 


CONTENTS 


OF 


THE    TENTH    VOLUME. 


OF  COMMUNION  WITH  GOD  THE  FATHER,  SON,  AND  HOLY  GHOST. 

Page 
Preface • 3 

CHAP.  I. 

That  tlie  saints  have  communion  with  God.  1  John  i.  3.  considered  to  that  pur- 
pose.    Somewhat  of  the  nature  of  communion  in  general 7 

CHAP.  II. 

That  the  saints  have  this  communion  distinctly  with  the  Father,  Son,  and  Spi- 
rit. 1  John  V.  7.  opened  to  this  purpose.  Also,  1  Cor.  xii.  4 — 6.  Eph.  ii. 
18.  Father  and  Son  mentioned  jointly  in  this  communion.  The  Father 
solely  :  the  Son  also  and  the  Holy  Ghost  singly.  The  saints'  respective  re- 
gard in  all  worship  to  each  person  manifested.  Faith  in  the  Father ;  John 
V.  9,  10.  and  love  towards  him  ;  1  John  ii.  15.  Mai.  i.  6.  So  is  prayer  and 
praise.  It  is  so  likewise  with  the  Son  ;  John  xiv.  1.  Of  our  communion  with 
the  Holy  Ghost.     The  truth  farther  confirmed 12 

CHAP.  III. 

Of  the  peculiar  and  distinct  communion  which  the  saints  have  with  the  Father. 
Observations  for  the  clearing  of  the  whole  premised.  Our  peculiar  commu- 
nion with  the  Father  is  in  love.  1  John  iv.  7,  8.  2  Cor.  xiii.  13.  John  xvi. 
26,  27.  Rom.  v.  5.  John  iii.  16.  xiv.  23.  Tit.  iii.  4.  opened  to  this  purpose. 
What  is  required  of  believers,  to  hold  communion  with  the  Father  in  love. 
His  love  received  by  faith.  Returns  of  love  to  him.  God's  love  to  us,  and 
ours  to  him,  wherein  they  agree.     Wherein  they  differ • 22 

CHAP.  IV. 

Inferences  on  the  former  doctrine  concerning  communion  with  the  Father  in 
love S9 

PART  II. 

CHAP.  I. 

Of  the  fellowship  which  the  saints  have  with  Jesus  Christ  the  Son  of  God.  That 
they  have  such  a  fellowship  proved.  1  Cor.  i.  9.  Rev.  iii.  20.  Cant.  ii.  1—7 
opened.  Prov.  ix.  1—5 49 


iv  CONTENTS, 

Page 
CHAP.  II. 

What  it  is  wlierein  we  Iiave  peculiar  fellowship  with  the  Lord  Ciirist.  This  is 
in  grace.  This  proved  ;  John  i.  14.  16,  17.  2  Cor.  xiii.  14.  2  Thess.  iii. 
17,  18,  Grace,  of  various  acceptations.  Personal  grace  in  Christ  proposed 
to  consideration.  Jhe  grace  of  Christ  as  Mediator  intended  ;  Psal.  xlv.  2. 
Cant.  V.  9.  Christ  how  white  and  ruddy.  His  fitness  to  save,  from  the  grace 
of  union.  His  fulness  to  save.  His  suitableness  to  endear.  These  conside- 
rations improved 57 

CHAP.  III. 

Of  the  V.ay  and  manner  whereby  the  saints  hold  communion  with  the  Lord 
Christ,  as  to  personal  grace.  The  conjugal  relation  between  Christ  ai.d  the 
saints,  Cant.  ii.  16.  Isa.  liv.  .5,  &c.  Cant.  iii.  11.  opened.  The  way  of  com- 
munion in  conjugal  relation.  Hos.  iii.  3.  Cant.  i.  15-  on  the  part  of  Christ;  on 
the  part  of  the  saints. ■ 66 


DIGRESSION.  I. 

Some  excellencies  of  Ciirist  proposed  to  consideralion,  to  endear  our  heartsunfo 
him.     His  description.  Cant.  v.  opened 7^ 


DIGRESSION.  II. 

All  solid  wisdom  laid  up  in  Christ.  True  wisdom  wherein  it  consists.  Know- 
ledge of  God,  in  Christ  only  to  be  obtained.  What  of  God  may  be  known 
by  his  works.  Some  properties  of  God  not  discovered  but  in  Christ  only  ; 
love,  mercy  :  others  not  fully  but  in  him  ;  as  vindictive  justice,  patience, 
wisdom,  all-sufliciency.  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  ourselves  but  in  Christ.  Knowledge  of  ourselves  wherein  it 
consistelh.  Knowledge  of  sin  how  to  he  had  in  Christ.  Also,  of  righteous- 
ness and  of  judgment.  The  wisdom  of  walking  with  God  hid  in  Christ. 
Wliat  is  required  thereunto.  Other  pretenders  to  the  title  of  wisdom,  ex- 
amined and  rejected.     Christ  alone  exalted 96 

CHAP.  IV. 

Of  communion  with  Christ  in  a  conjugal  relation  in  respect  of  consequential  af- 
fections. Hisdelight  in  his  saints  first  insisted  on.  Isa.  Ixii.  3.  Cant.  iii.  11. 
Prov.  viii.  21.  Instance  of  Christ's  delight  in  believers.  He  reveals  his 
whole  heart  fo  them;  John  xv.  14,  1,5.  Himself;  1  John  xiv.  21.  His  king- 
dom. Enables  them  to  conmiunicate  their  mind  to  him,  giving  them  assist- 
ance; a  w'ay  ;  boldness  ;  Horn.  viii.  26,  27.  The  saints'  delight  in  Christ  ; 
this  manifested.  Cant.  li.  7.  viii.  6.  iii.  1 — 5.  opened.  Their  delight  in  his 
servants  and  ordinances  of  worship  for  his  sake 141 

CHAP.  V. 

Other   consequential   JilTections  ;   1.    On  the    ji^irt   of  Christ.      He  values  his 
saints.     Evitlcnces  of  that  vnlucition.      1.    His  incarnation,     ii.  Exinanltion. 


CONTENTS.  V 

Page 
2  Cor.  viii.  9.  Phil.  ii.  b,  7.  3.  Obedience  as  a  servant,  i.  In  liis  death. 
His  valuation  of  them  in  comparison  of  others.  Believers'  estimation  of 
Christ.  I.  They  value  him  above  ail  other  things  and  persons.  2.  Above 
their  own  lives.  3.  All  spiritual  excellencies.  The  sum  of  all  on  the  part  of 
Christ.  The  sum  on  the  part  of  believers.  The  third  conjugal  affection  on 
the  part  of  Christ,  pity  or  compassion,  wherein  manifested.  Suffering  and 
supply,  fruits  of  compassion.  Several  ways  whereby  Christ  relieves  the  saints 
under  lemptations.  His  compassion  in  their  afflictions.  Chastity,  tlie  third 
conjugal  affection  in  the  saints.  The  fourth  on  the  part  of  Christ,  bounty  ; 
on  the  part  of  the  saints,  duty • 163 

CHAP.  VI. 

Of  communion  with  Christ  in  purchased  grace.  Purchased  grace  considered 
in  respect  of  its  rise  and  fountain.  The  first  rise  of  it,  in  the  obedience  of 
Christ.  Obedience  properly  ascribed  to  Christ.  Two  ways  considered. 
What  it  was,  and  wherein  it  did  consist.  Of  his  obedience  to  the  law  in  ge- 
neral. Of  the  law  of  the  Mediator.  His  habitual  righteousness  how  neces- 
sary, as  also  his  obedience  to  the  law  of  the  Mediator.  Of  his  actual  obe- 
dience or  active  righteousness.  All  Christ's  obedience  performed  as  he  was 
Mediator.  His  active  obedience  for  us.  This  proved  at  large ;  Gal.  iv.  4,  5. 
Rom.  v.  19.  Phil.  iii.  19.  Zech.  iii.  3—5.  One  objection  removed.  Con- 
siderations of  Christ's  active  righteousness  closed.  Of  the  death  of  Christ, 
and  its  influence  into  our  acceptation  with  God  ;  a  price  ;  redemption,  what 
it  is.  A  sacrifice  ;  afonement  made  thereby;  a  punishment;  satisfaction 
thereby.  The  intercession  of  Christ ;  with  its  influence  into  our  acceptation 
with  God   189 


CHAP.  VH. 

The  nature  of  purchased  grace,  refer  ed  to  three  heads.  1.  Of  our  accepta- 
tion with  God.  Two  parts  of  it.  Of  the  grace  of  sanctification.  The  seve- 
ral parts  of  it -^'^ 

CHAP.  VIII. 

tlow  the  saints  hold  communion  with  Christ  as  to  their  acceptation  with  God. 
What  is  required  on  the  part  of  Christ,  hereunto ;  in  his  intention  ;  in  the 
declaration  thereof.  The  sum  of  our  acceptation  with  God,  wherein  it  Con- 
sists. What  is  required  on  the  part  of  believers  to  this  communion  ;  and  how 
they  hold  it  with  Christ.  Some  objections  proposed  to  consideration  ;  why 
tiie  elect  are  not  accepted  iniuiediafcly  on  the  undertaking,  and  the  death  of 
Christ;  in  what  sense  they  are  so.  Christ  a  common  or  public  person.  How 
he  came  to  be  so.  The  way  of  our  acceptation  with  God  on  that  account. 
The  second  objection.  The  necessity  of  our  obedience  stated  ;  Eph.  ii.  8 — 
10.  Tlie  grounds,  causes,  and  ends  of  it  manifested.  Its  proper  place  in 
the  new  covenant.  How  the  saints  in  particular  hold  communion  with  Christ 
in  this  purchased  grace.  I'hey  approve  of  this  righteousness;  the  grounds 
thereof.  Reject  their  own  ;  the  grv.uinds  thereof.  The  commutation  of  sin 
and  righteousness  between  Christ  and  believers.  Some  objections  an- 
swered  * . .    HIS 


yi  CONTENTS. 

Page 

CHAP.  IX. 

Of  communion  with  Christ  in  holiness.  The  several  acts  ascribed  unto  the 
Lord  Christ  herein.  1.  His  intercession.  2.  Sending  of  tlie  Spirit.  3. 
Bestows  habitual  grace.  What  that  is,  and  wherein  it  consists.  This 
purchased  by  Christ ;  bestowed  by  him.  Of  actual  grace.  How  the  saints 
hold  communion  with  Christ  in  these  things,  manifested  in  sundry  parti- 
culars     242 


CHAP.  X. 

Of  communion  with  Christ  in  privileges:  of  adoption;  the  nature'of  it;  tlie 
consequences  of  it;  peculiar  piuvileges  attending  it;  liberty,  title,  boldness, 
affliction,  communion  with  Christ  hereby 254 


PART  III. 


CHAP.  I. 

The  foundation  of  our  communion  with  the  Holy  Ghost.  John  xvi.  1 — 7.  opened 
at  large.  Ua.fi.x.'Knrog,  a  comforter;  who  he  is.  The  Holy  Ghost,  his  own 
will  in  his  coming  to  us  ;  sent  also  by  Christ.  The  Spirit  sent  as  a  sanctifier 
and  as  a  comforter.  The  adjuncts  of  his  mission  considered.  The  foundation 
of  his  mission;  Johnxv.  26.  His  procession  from  the  Father  twofold  ;  as  to 
personality  or  to  office.  Things  considerable  in  his  procession  as  to  office. 
The  manner  of  his  collation.  He  is  given  freely  ;  sent  authoritatively.  The 
sin  against  the  Holy  Ghost,  vihence  unpardonable.  How  we  ask  the  Spirit 
of  the  Father.  To  grieve  the  Spirit,  what.  Poured  out.  How  the  Holy 
Ghost  is  received  ;  by  faith.  Faith's  actings  in  receiving  the  Holy  Ghost. 
His  abode  with  us,  how  declared.  How  we  may  lose  our  comfort,  whilst  the 
Comforter  abides  with  us   273 

CHAP.  II. 

Of  the  actings  of  the  Holy  Ghost  in  us  being  bestowed  on  us.  He  worketh  ef- 
fectually, distributeth,  giveth    287 

CHAP.  III. 

Of  the  things  wherein  we  have  communion  with  the  Holy  Ghost.  He  brings 
to  remembrance  the  things  spoken  by  Christ ;  John  xiv.  26.  The  manner 
how  he  doth  it.  The  Spirit  glorifies  Christ  in  the  hearts  of  believers  ;  John 
xvi.  14.  sheds  abroad  the  love  of  God  in  them.  The  witness  of  the  Spirit, 
what  it  is;  Rom.  viii.  16.  The  sealing  of  the  Spirit ;  Eph.  i.  13.  The  Spirit, 
how  an  earnest,  on  the  part  of  God,  on  the  part  of  the  saints.  Difference  be- 
tween the  earnest  of  the  Spirit,  and  tasting  of  the  powers  of  the  world  to 
come.  Unction  by  the  Spirit;  Isa.  xi.  2,  3.  The  various  teachings  of  the 
Holy  Ghost.     How  the  Spirit  of  adoption  ;  and  of  supplication   - 289 


CONTENTS.  vii 

Page 
CHAP.  IV. 

The  general  consequences  in  the  hearts  of  believers,  of  the  effects  of  the  Holy 
Ghost  before-mentioned.  Consolation;  its  adjuncts,  peace,  joy;  how  it  is 
wrought  immediately,  mediately 306 

CHAP.  V. 

Some  observations  and  inferences  from  discourses  foregoing  concerning  the 
Spirit.  The  contempt  of  the  whole  administration  of  tlie  Spirit  by  some. 
The  vain  pretence  of  the  Spirit  by  others.    The  false  spirit  discovered 312 

CHAP.  VI. 

Of  particular  communion  with  the  Holy  Ghost.  Of  preparation  thereunto. 
Valuation  of  the  benefits  we  receive  by  him.  What  it  is  he  comforts  us  in, 
and  against ;  wherewith  ;  how 318 

CHAP.  VII. 

The  general  ways  of  the  saints'  acting  in  communion  with  the  Holy  Ghost  •  •  •  324 

CHAP.  VIII. 
Particular  directions  for  communion  with  the  Holy  Ghost 330 

A  Vindication  of  the  preceding  Discourse    341 

A  BRIEF  DECLARATION  AND  VINDICATION  OF  THE  DOCTRINE  OF 

THE  TRINITY. 

Preface - . . .  i  451 

The  doctrine  of  the  holy  Trinity  explained  and  vindicated 469 

Of  the  person  of  Christ 512 

Of  the  satisfaction  of  Christ 518 

An  Appendix 554, 


OF 

COMMUNION  WITH  GOD 


THE 


FATHER,    SON,    AND    HOLY   GHOST, 

EACH  PERSON  DISTINCTLY; 


IN 


LOVE,  GRACE,  AND  CONSOLATION 


OR, 

THE     SAINT  S'    FELLOWSHIP 

WITH 

THE  FATHER,  SON,  AND  HOLY  GHOST, 
UNFOLDED. 


God  is  love.  1  John  iv.  8. 

Tell  me,  O  thou  whom  my  soul  lovetli,  where  thoufeedest.  Cant.  i.  7. 

Make  haste  my  beloved.  Cant.  viii.  14. 

Grieve  not  the  Holy  Spirit  of  God,  whereby  ye  are  sealed  to  the  day  of  redemption. 

Eph.  iv.  30. 
Now  there  are  diversities  of  gifts,  but  the  same  Spirit.     And  there  are  differences  of 

administrations,  but  the  same  Lord,  and  there  are  diversities  of  operations,  but  it 

is  the  same  God.  1  Cor.  xii.  4 — 6. 


VOL.    X.  B 


PREFACE. 


Chuistian  Readeu, 

It  is  now  six  years  past,  since  I  was  brought  under  an 
engagement  of  promise  for  the  publishing  of  some  me- 
ditations on  the  subject  which  thou  wilt  find  handled  in 
the  ensuing  Treatise.  The  reasons  of  this  delay,  being 
not  of  public  concernment,  I  shall  not  need  to  mention. 
Those  who  have  been  in  expectation  of  this  duty  from 
me,  have  for  the  most  part  been  so  far  acquainted  with 
my  condition  and  employments,  as  to  be  able  to  satisfy 
themselves,  as  to  the  deferring  of  their  desires.  That 
which  I  have  to  add  at  present  is  only  this  ;  having  had 
many  opportunities,  since  the  time  I  first  delivered  any 
thing  in  public  on  this  subject  (which  was  the  means 
of  bringing  me  under  the  engagements  mentioned),  to 
reassume  the  consideration  of  what  I  had  first  fixed  on, 
I  have  been  enabled  to  give  it  that  improvement,  and 
to  make  those  additions  to  the  main  of  the  desion  and 
matter  treated  on,  that  my  first  debt,  is  come  at  length 
to  be  only  the  occasion  of  what  is  now  tendered  to  the 
saints  of  God.  I  shall  speak  nothing  of  the  subject 
here  handled  ;  it  may,  I  hope,  speak  for  itself,  in  that 
spiritual  savour  and  relish  which  it  will  yield  to  them, 
whose  hearts  are  not  so  filled  with  other  things,  as  to 
render  the  sweet  things  of  the  gospel  bitter  to  them. 

B  2 


PUEPACE. 

The  design  of  the  whole  treatise,  thou  wilt  find,  Chris- 
tian reader,  in  the  first  chapters  of  the  first  part :  and 
I  shall  not  detain  thee  here  with  the  perusal  of  any 
thing-  which  in  its  proper  place  will  offer  itself  unto 
thee  :  know  only,  that  the  whole  of  it  hath  been  re- 
commended to  the  grace  of  God  in  many  supplications, 
for  its  usefulness  unto  them  that  are  interested  in  the 
good  things  mentioned  therein. 


J.  O. 


Oxon.  Ch.  Ch.  Coll. 
July  10, 1657. 


TO  THE  READER. 


Alphonsus,  king  of  Spain,  is  said  to  have  found 
food  and  physic  in  reading  Livy  :  and  Ferdinand,  king 
of  Sicily,  in  reading  Quintus  Curtius.  But  thou  hast 
here  nobler  entertainments,  vastly  richer  dainties,  in- 
comparably more  sovereign  medicines;  I  had  almost 
said,  the  very  highest  of  angel's  food  is  here  set  before 
thee.  And,  as  Pliny  speaks,  '  permista  deliciis  auxilia  :' 
things  that  minister  unto  grace  and  comfort ;  to  holy 
life  and  liveliness. 

Such  is  this  treatise.  This,  which  is  the  only  one 
extant,  upon  its  great  and  necessary  subject;  this, 
whose  praise  hath  been  long  in  the  churches,  and  hath 
gone  enamelled  with  the  honourable  reproaches  of 
more  than  one  English  Bolsec  ;  this,  whose  great  au- 
thor, like  the  sun,  is  well  known  to  the  world,  by  emi- 
nence of  heavenly  light  and  labours;  this,  which  as 
his  many  other  works,  can  be  no  other  than  manna 
unto  sound  Christians  ;  though  no  better  than  stone  and 
serpent  to  Socinians  and  their  fellow-commoners. 

Importunity  hath  drawn  me  to  say  thus  much 
more  than  I  could  think  needful  to  be  said  concerning 
any  work  of  Dr.  Owex's.  Needful  in  our  day  itself; 
a  day  wherein,  '  pauci  sacras  scripturas,  plures  nomina 
rerum,  plurimi  nomina  magistrorum  sequuntur.'  '  Few 
do  cleave  to  the  Holy  Scriptures  ;  many  do  rest  in 
scholastic  senseless  sounds;  and  most  men  do  hang 
their  faith  upon  their  rabbi's  sleeves.' 

This  only  I  add  ;  of  the  swarms  every  day  rising, 
there  are  few  books  but  do  want  their  readers.  Yet  if 
I  understand  aright,  there  are  not  many  readers  but  do 
want  this  book. 


Vi  TO    THE    READER. 

Ill  which  censure  I  think,  I  am  no  tyrant,  which 
the  philosopher  names  the  worst  of  wild  beasts  :  and 
I  am  sure  I  am  no  flatterer,  which  he  calls,  as  justly, 

the  worst  of  tame  beasts,    koi  ravra  juev  Se  ravra^ 

Let  the  simple  souls  (the  '  paucissimee  lectionis 
mancipia')  who  take  the  doctrine  of  distinct  commu- 
nion with  the  Divine  Persons,  to  be  a  new  fangled  one, 
and  uncouth  ;  observe  the  words  of  the  Reverend  Mr. 
Sam.  Clark  (the  annotator  on  the  Bible),  in  his  sermon 
on  1  John  i.  7.  It  is  to  be  noted,  that  there  is  a  dis- 
tinct fellov/ship  with  each  of  the  persons  of  the  blessed 
Trinity.  Let  them  attend  what  is  said  by  Mr.  Lewis 
Stucle}^,  in  his  preface  to  Mr.  Polwheil's  book  of 
quenching  the  Spirit ;  it  is  a  most  glorious  truth, 
though  considered  but  by  few,  that  believers  have,  or 
may  have,  distinct  communion  with  the  three  persons, 
Father,  Son,  and  Spirit.  This  is  attested  by  the  finger 
of  God,  and  solemnly  owned  by  the  first  and  best  age 
of  Christianity.  To  name  no  more,  let  them  read  heed- 
fully  but  the  second  chapter  of  this  treatise,  and  it  is 
hoped  that  then  they  shall  no  longer  '  contra  antidotum 
insanire  ;'  no  longer  rage  against  God's  holy  medicinal 
truth,  as  St.  Austin  saith  he  did,  while  he  was  a  Ma- 
nichee ;  testifying  in  so  many  words  his  error  was  his 
very  God. 

Reader,  I  am  ^ 

Thy  servant  in  Christ  Jesus, 

DANIEL  BURGESS. 


OF 

COMMUNION  WITH  GOD. 


CHAP.  I. 

That  the  saints  have  communion  with  God.  1  John  i.  3.  considered  to  that 
purpose.     Somewhat  of  the  nature  of  communion  in  general. 

In  the  first  epistle  of  John,  chap.  i.  ver.  3.  the  apostle  as- 
sures thern  to  whom  he  wrote,  that  the  fellowship  of  be- 
lievers 'is  with  the  Father,  and  with  his  Son  Jesus  Christ:'* 
and  this  he  doth  with  such  an  unusual  kind  of  expression  as 
bears  the  force  of  an  asseveration,  whence  we  have  rendered 
it,  '  Truly  our  fellowship,'  8cc. 

The  outward  appearance  and  condition  of  the  saints  in 
those  days  being  very  mean  and  contemptible,  their  leaders 
being  accounted  as  the  filth  of  this  world,  and  as  the  ofF- 
scouring  of  all  things,**  the  inviting  others  unto  fellowship 
with  them,  and  a  participation  of  the  precious  things  which 
they  did  enjoy,  seems  to  be  exposed  to  many  contrary  rea- 
sonings and  objections.  What  benefit  is  there  in  com- 
munion with  them?  Is  it  any  thing  else  but  to  be  sharers  in 
troubles,  reproaches,  scorns,  and  all  manner  of  evils  ?  To 
prevent  or  remove  these  and  the  like  exceptions,  the  apostle 
gives  them  to  whom  he  wrote  to  know  (and  that  with  some 
earnestness  of  expression),  that  notwithstanding  all  the 
disadvantages  their  fellowship  lay  under,  unto  a  carnal  view, 
yet  in  truth  it  was  and  would  be  found  to  be  (in  reference 
to  some  with  whom  they  held  it),  very  honourable,  glorious, 

a  Kai  h  KOfViwvia  Ss  h  hfxsrifa,  &c. 
b'ii?  wspiKtt&ajiuttTtt  Tou  iii(ry.ov.    1  Cor.  iv.  8—13.    Rom.  viii.  35,  36.     Heb.  x. 
32 — 34.  Christianos  ad  leones.    Et  puto  nos  Deus  apostolos  novissimos  elegit  teluti 
bestiaries.  Tert.  dePiid.  Acts  xvii.  18.  Gal.  vi.  12.  Sempercasuris  similes,  nunquam- 
que  cadentes. 


S  OF    COMMUNION    WITH    GOD. 

and  desirable.     'For  truly/  saith  he,  '  our  fellowship  is  with 
the  Father,  and  with  his  Son  Jesus  Christ.' 

This  being  so  earnestly  and  directly  asserted  by  the 
apostle,  we  may  boldly  follow  him  with  our  affirmation,  viz. 
*That  the  saints  of  God  have  communion  with  him.'  And 
a  holy  and  spiritual  communion  it  is,  as  shall  be  declared. 
How  this  is  spoken  distinctly  in  reference  to  the  Father  and 
the  Son,  must  afterward  be  fully  opened  and  carried  on. 

By  nature,  since  the  entrance  of  sin,  no  man  hath  any 
communion  with  God.  He  is  light,'^  we  darkness ;  and 
what  communion  hath  light  with  darkness  ?  He  is  life,  we 
are  dead.  He  is  love,  and  we  are  enmity ;  and  what  agree- 
ment can  there  be  between  us?  Men  in  such  a  condition, 
have  neither  Christ,"^  nor  hope,  nor  God  in  the  world ; 
Eph.  ii.  12.  '  being  alienated  from  the  life  of  God  through 
the  ignorance  that  is  in  them.'  chap.  iv.  18.  Now,  'two 
cannot  walk  together  unless  they  be  agreed  ;'  Amos  iii.  3. 
Whilst  there  is  this  distance  between  God  and  man,  there 
is  no  walking  together  for  them  in  any  fellowship,  or  com- 
munion. Our  first  interest  in  God,  was  so  lost  by  sin,^  as 
that  there  was  left  unto  us  (in  ourselves)  no  possibility  of  a 
recovery.  As  we  had  deprived  ourselves  of  all  power  for  a 
returnal,  so  God  had  not  revealed  any  way  of  access  unto 
himself,  or  that  he  could  under  any  consideration  be  ap- 
proached unto  by  sinners,  in  peace.  Not  any  work  that 
God  had  made,  not  any  attribute  that  he  had  revealed,  could 
give  the  least  light  into  such  a  dispensation. 

The  manifestation  of  grace  and  pardoning  mercy,  which 
is  the  only  door  of  entrance  into  any  such  communion,  is  not 
committed  unto  any  but  unto  him  alone,*"  in  whom  it  is,  by 
whom  that  grace  and  mercy  was -purchased,  through  whom 
it  is  dispensed,  who  reveals  it  from  the  bosom  of  the  Father. 
Hence  this  communion  and  fellowship  with  God  is  not  in 
express  terms  mentioned  in  the  Old  Testament.  The  thing 
itself  is  found  there;  but  the  clear  light  of  it,  and  the  bold- 

<:  1  John  i.  5.  2  Cor.  vi.  14.  Eph.  v.  8.  John  v.  16.  Matt.  xxii.  32.  Eph.  ii.  1. 
1  John  iv.  8.  Rom.  viii.  7. 

•i  Magna  hotuinis  miseria  est  cum  illo  non  esse,  sine  quo  non  potest  esse.  August. 

e  Eccles.  vii.  29.  Jer.  xiii.  23.  Acts.  iv.  12.  Isa.  xxxiii.  14,  15, 

'John  i.  18.  Heb.  x.  19 — 21.  Unus  verusque  Mediator  per  sacrificium  pacis 
reconcilians  nos  Deo  ;  unum  cum  illo  manebat  cui  oflferebat,  unum  in  se  fecit,  pro 
quibus  offerebat,  unus  ipse  fuit,  qui  offerebat :  et  quod  offerebat.  August  de  Trinit.  4. 


OF    COMMUNION    WITH    GOD.  9 

ness  of  faith  in  it,  is  discovered  in  the  gospel,  and  by  the 
Spirit  administered  therein.  By  that  Spirit,  we  have  this 
liberty ;  2  Cor.  iii.  17,  18.  Abraham  was  the  friend  of 
God  ;  Isa.  xli.  8.  David,  a  man  after  his  own  heart;  Enoch 
walked  with  him  ;  Gen.  v.  24.  all  enjoying  this  communion 
and  fellowship  for  the  substance  of  it.  But  the  way  into 
the  holiest  was  not  yet  made  manifest,  whilst  the  first  taber- 
nacle was  standing;  Heb.  ix.  8.  Though  they  had  com- 
munion with  God,  yet  they  had  not  Trapprjaiav,  a  boldness 
and  confidence  in  that  communion.  This  follows  the  en- 
trance of  our  high-priest  into  the  most  holy  place  ;  Heb.  iv. 
16.  X.  9.  The  veil  also  was  upon  them,  that  they  had  not 
iXtvOepiav,  freedom  and  liberty  in  their  access  to  God  ;  2  Cor. 
iii.  15,  16,  &c.  But  now  in  Christ  we  have  ^boldness  and 
access  with  confidence  to  God  ;  Eph.  iii,  12.  This  bold- 
ness and  access  with  confidence,  the  saints  of  old  were  not 
acquainted  with.  By  Jesus  Christ  alone,  then,  on  all  consi- 
derations as  to  being,  and  full  manifestation,  is  this  distance 
taken  away.  '  He  hath  consecrated  for  us  a  new  and  living 
way  (the  old  being  quite  shut  up)  through  the  veil,  that  is 
to  say,  his  flesh ;'  Heb.  x.  20.  '  and  through  him  we  have 
an  access  by  one  Spirit  unto  the  Father  ;'  Eph.  ii.  18. 
'  We  who  sometimes  were  far  off,  are  made  nigh  by  the 
blood  of  Christ,  for  he  is  our  peace,'  &c.  ver.  13,  14.  Of 
this  foundation  of  all  our  communion  with  God,  more  after- 
ward, and  at  large.  Upon  this  new  bottom  and  foundation, 
by  this  new  and  living  way,  are  sinners  admitted  unto  com- 
munion with  God,  and  have  fellowship  with  him.  And 
truly  for  sinners  to  have  fellowship  with  God,  the  infinitely 
holy  God,  is  an  astonishing  dispensation.''  To  speak  a 
little  of  it  in  general ;  communion  relates  to  things  and 
persons.  A  joint  participation  in  any  thing  whatever,  good 
or  evil,'  duty  or  enjoyment,  nature  or  actions,  gives  this  de- 
nomination to  them  so  partaking  of  it,  A  common  interest 
in  the  same  nature  gives  all  men  a  fellowship  or  com- 
munion therein.  Of  the  elect  it  is  said,  ra  Traicia  KtKOiv(vvr\K£ 
ffopKoc  Koi  aifxarog.  Heb.  ii.  14.  '  those  children  partook  of 

S  riapf))o-iav  xal  nv  Trfos-ayaiynv  Iv  TTETroi&iia-Ei. 

''  1  John  iii.  1 .  Cn'xaiv  f*lv  ovtuiv  oi'jSev  JeT  Sixaioirwi);,  Si'xaioi  Ss  'ivrsi;  -arpurSiovTaf  <ptXiai;. 
Arist.  Eth.  lib.  8.  cap.  1. 

»  Quemadinodum  nobis  arrhabonem  spiritus  reliquit,  ita  et  a  nobis  arrhabonera 
carnisaccepit,  etvexitincoelum,  piguus  totius  summaj  illuc  redigendse.Tertul.  Resur. 


10  OF    COMMUNION    WITH    GOD. 

(or  had  fellowship  in  with  the  rest  of  the  world)  'flesh  and 
blood;'  the  same  common  nature  with  the  rest  of  mankind; 
and  therefore  Christ  also  came  into  the  same  fellowship  : 
KOL   avTog  TrapcnrXriaiwg  utriayz  tCov  avriov.      There  is  also  a 
communion  as  to  state  and  condition,  whether  it  be  good  or 
evil;  and  this  either  in   things  internal  and  spiritual,  such 
"  as   is  the  communion  of  saints  among  themselves ;  or  in 
respect  of  outward   things ;  so  was  it  with  Christ  and  the 
two  thieves,  as  to  one  condition,  and  to  one  of  them  in  re- 
spect of  another.     They  were  Iv  t(^  avno  Kpi/uLaTij,  under  the 
same  sentence  to  the  cross;   Luke  xxxii.  40.  'ejusdem  do- 
loris  socii.'     They  had  communion  as  to  that  evil  condition 
whereunto  they  were  adjudged.  And  one  of  them  requested, 
which  he  also  obtained,  a  participation  in  that  blessed  con- 
dition whereupon   our  Saviour  was  immediately  to   enter. 
There  is  also  a  communion  or  fellowship  in  actions,  whether 
good  or  evil.     In  good,  is  that  communion  and  fellowship 
in  the  gospel,  or  in  the  performance  and  celebration  of  that 
worship  of  God,  which  in  the  gospel   is  instituted,  which 
the  saints  do  enjoy ;  Phil.  i.  5.  which  as  to  the  general  kind 
of  it,  David  so  rejoices  in,  Psal.  xlii.  4.  In  evil,  v/as  that, 
wherein   Simeon   and    Levi  were   brethren;    Gen.   xlix.  5. 
They  had  communion  in  that  cruel  act  of  revenge  and  mur- 
der.    Our  communion  with  God  is  not  comprised  in  any 
one  of  these  kinds;  of  some  of  them    it  is   exclusive.  ^  It 
cannot  be  natural.     It  must  be  voluntary  and  by  consent. 
It  cannot  be  of  state  and  conditions,  but  in  actions.     It 
cannot  be  in  the  same  actions  upon  a  third  party,  but  in  a 
return  from  one  to  another.     The  infinite  disparity  that  is 
between  God  and  man,  made  the  great  philosopher  conclude, 
that  there  could  be  no  friendship  between  them.""     Some 
distance  in  the  persons  holding  friendship  he  could  allow; 
nor  could  exactly  determine  the  bounds  and  extent  thereof; 
but  that  between  God  and  man,  in  his  apprehension  left  no 
place  for  it.     Another  says,  indeed,  that  there  is  '  commu- 
nitas  homini  cum  Deo,'  a  certain  fellowship  between  God 
and  man ;   but  the  general  intercourse  of  providence  is  all 
he  apprehended.  Some  arose  to  higher  expressions,  but  they 

''  'AXfi^n?  fxh  ovv  Iv  roiovron;  ovu  eVtiv  o^ia fjicx; ,  eoij  tivo;  o\  <fiiXoi,  woXX'>'V  yap  a.(pai^Ofj:,i- 
V!uf,lri  fA-im,  noXu  Ss  p^cd^ktSevto? ofov  rou  Qiovovn'iri,  Aristot.  Eth.  lib.  8.  c.  7.  Cicer.  de 
nat.  D.  lib.  1. 


OF    COMMUNION     WITH     GOD.  11 

understood  nothing  whereof  they  spake.  This  knowledge 
is  hid  in  Christ,  as  will  afterward  be  made  to  appear.  It 
is  too  wonderful  for  nature,  as  sinful  and  corrupted.  Terror 
and  apprehensions  of  death  at  the  presence  of  God,  is  all 
that  it  guides  unto.  But  we  have,  as  was  said,  a  new  foun- 
dation, and  a  new  discovery  of  this  privilege. 

Now  communion  is  the  mutual  communication  of  such 
good  things,  as  wherein  the  persons  holding  that  communion 
are  delighted,  bottomed  upon  some  union  between  them. 
So  it  was  with  Jonathan  and  David,  their  souls  '  clave  to 
one  another,'  1  Sam.  xx.  17.  in  love.'  There  was  the  union 
of  love  between  them  ;  and  then  they  really  communicated 
all  issues  of  love  mutually.™  In  spiritual  things  this  is  more 
eminent:  those  who  enjoy  this  communion  have  the  most 
excellent  union  for  the  foundation  of  it ;  and  the  issues  of 
that  union  which  they  mutually  communicate  are  the  most 
precious  and  eminent. 

Of  the  union,  which  is  the  foundation  of  all  that  commu- 
nion we  have  with  God,  I  have  spoken  largely  elsewhere, 
and  have  nothing  farther  to  add  thereunto. 

Our  communion  then  with  God,  consisteth  in  his  com- 
munication of  himself  unto  us,  with  our  returnal  unto  him, 
of  that  which  he  requireth  and  accepteth,  flowing  from  that 
union  which  in  Jesus  Christ  we  have  with  him.  And  it  is 
twofold  :  (1.)  Perfect  and  complete,  in  the  full  fruition  of  his 
glory,  and  total  giving  up  of  ourselves  to  him,  resting  in  him, 
as  our  utmost  end,  which  we  shall  enjoy,  when  we  see  him 
as  he  is  :"  and,  (2.)  Initial  and  incomplete,  in  the  first-fruits 
and  dawnings  of  that  perfection,  which  we  have  here  in  grace, 
which  only  I  shall  handle. 

It  is  then,  I  say,  of  that  mutual  communicationo  in  giving 
and  receiving,  after  a  most  holy  and  spiritual  manner,  which 
is  between  God  and  the  saints  while  they  walk  together  in 
a  covenant  of  peace,  ratified  in  the  blood  of  Jesus,  whereof 
we  are  to  treat.  And  this  we  shall  do,  if  God  permit,  in  the 
meantime,  praying    the    God  and  the  Father   of  our  Lord 

1  nivTa  ra,  tZv  <J)'Xiav  aoiva. 

™   Kai  h  TTa^oifxia,,  noiva  tk  ifiKm,  opQS;,  Iv  xotvuna  ya^  h  ^iKia.   Arist.  Eth.  8. 

"  Nostra  quippe  et  ipsius  conjunctio,  nee  miscet  personas,  necuit  substantias, 
sed  affectus  consociat,  et  confederal  vohintates.     Cyp.  de  Ccen.  Dominic. 

•  Magna  est  etiarn  ilia  communitas,  quae  conficitur  ex  beneficiis  ultro  citroque  datis, 
acceptisque.  Cic.  Off.  1 . 


12  OF    COMMUNION    WITH 

and  Saviour  Jesus  Christ,  who  hath  of  the  riches  of  his 
grace,  recovered  us  from  a  state  of  enmity,  into  a  condition 
of  communion  and  fellowship  vv'ith  himself,  that  both  he  that 
writes,  and  they  that  read  the  words  of  his  mercy,  may  have 
such  a  taste  of  his  sweetness  and  excellencies  therein,  as  to 
be  stirred  up  to  a  farther  longing  after  the  fulness  of  his 
salvation,  and  the  eternal  fruition  of  him  in  glory. 


CHAP.  II. 

That  the  saints  Jiave  this  communion  distinctly  with  the  Father,  Son,  and  Spi- 
rit. 1  John  V.  7.  opened  to  this  purpose.  Also,  I  Ccr.  xii.  4 — 6.  Eph. 
ii.  18.  Father  and  Son  meyitioned jointly  in  this  communion.  The  Father 
solely  :  the  Son  also  and  the  Holy  Ghost  singly.  The  saints  respective  re- 
gard in  all  worship  to  each  person  manifested.  Faith  in  the  Father  ; 
John  V.  9,  10.  and  love  towards  him.  1  John  ii.  15.  Mai.  i.  6.  So  is 
prayer  and  praise.  It  is  so  likewise  with  the  Son;  John  xiv.  1.  Of  our 
communion  with  the  Holy  Ghost.    The  truth  farther  confirmed. 

That  the  saints  have  communion  with  God,  and  what  com- 
munion in  general  is,  was  declared  in  the  first  chapter.  The 
manner  how  this  communion  is  carried  on,  and  the  matter 
wherein  it  doth  consist,  comes  next  under  consideration. 
For  the  first,  in  respect  of  the  distinct  persons  of  the  God- 
head, with  whom  they  have  this  fellowship,  it  is  either  dis- 
tinct and  peculiar,  or  else,  obtained  and  exercised  jointly  and 
in  common.  That  the  saints  have  distinct  communion  with 
the  Father,  and  the  Son,  and  the  Holy  Spirit  (that  is,  dis- 
tinctly with  the  Father,  and  distinctly  with  the  Son,  and 
distinctly  with  the  Holy  Spirit),  and  in  what  the  peculiar 
appropiation  of  this  distinct  communion  unto  the  several 
persons,  doth  consist,  must  in  the  first  place  be  made  ma- 
nifest.'' 

1  John  V.  7.  the  apostle  tells  us,  '  there  are  three  that 
bear  witness  in  heaven,  the  Father,  the  Word,  and  the  Spi- 
rit.'    In  heaven  they  are,  and  bear  witness  to  us.    And  what 

a  Ecce  dico  alium  esse  patrem,  et  alium  filiuni,  non  divisione  aliura,  sed  distinc- 
tione.  Tertul.  adv.  Prax. 

'Ou  (fj&avai  TO  h  vomeral,  naX  toXq  Tficri  TTEjiXttfATrSjwai,  ov  <f)&av«  Ta  Tfi'a  JiiXEiV,   xai  eij 
Ti  i'v  avtt<j)£§Ojuai.  Greg.  Naz. 


EACH    PERSON    DISTINCTLY.  13 

is  it  that  they  bear  witness  unto  ?  Unto  the  Sonship  of 
Christ,  and  the  salvation  of  believers  in  his  blood.  Of  the 
carrying  on  of  that,  both  by  blood  and  water,  justification 
and  sanctification,  is  he  there  treating.  Now  how  do  they 
bear  witness  hereunto  ?  even  as  three,  as  three  distinct  wit- 
nesses. When  God  witnesseth  concerning  our  salvation, 
surely  it  is  incumbent  on  us  to  receive  his  testimony.  And 
as  he  beareth  witness,  so  are  we  to  receive  it.  Now  this  is 
done  distinctly.  The  Father  beareth  witness,  the  Son  bear- 
eth witness,  and  the  Holy  Spirit  beareth  witness  ;  for  they 
are  three  distinct  witnesses.  So  then  are  we  to  receive  their 
several  testimonies,  and  in  doing  so,  we  have  communion 
with  them  severally  ;  for  in  this  giving  and  receiving  of  tes- 
timony, consists  no  small  part  of  our  fellowship  with  God : 
wherein  their  distinct  witnessing  consists,  will  be  afterward 
declared. 

1  Cor.  xii.  4 — 6.  the  apostle,  speaking  of  the  distribu- 
tion of  gifts  and  graces  unto  the  saints,  ascribe  them  dis- 
tinctly in  respect  of  the  fountain  of  their  communication 
unto  the  distinct  persons.  '  There  are  diversities  of  gifts,  but 
the  same  Spirit  :'**  the  one  and  the  selfsame  Spirit,  that  is, 
the  Holy  Ghost ;  ver.  12.  *  and  there  are  differences  of  ad- 
ministrations, but  the  same  Lord  :'  the  same  Lord  Jesus ;  ver. 
3.  '  and  there  are  diversities  of  operations,  but  it  is  the 
same  God,'  &c,  even  the  Father;  Eph.  iv.  6.  So  graces  and 
gifts  are  bestowed,  and  so  are  they  received. 

And  not  only  in  the  emanation  of  grace  from  God,  and 
the  elapses  of  the  Spirit  on  us,  but  also  in  all  our  approaches 
unto  God,  is  the  same  distinction  observed.*^  *  For  through 
Christ,  we  have  an  access  by  one  Spirit,  unto  the  Father ;' 
Eph.  ii.  18.  Our  access  unto  God  (wherein  we  have  com- 
munion with  him)  is  dia  Xpiarov, '  through  Christ,'  Iv  irvivfxaTL 
'm  the  Spirit,'  and  irpog  tov  Traripa,  \unto  the  Father.'  The 
persons  being  here  considered,  as  engaged  distinctly  into 
the  accomplishment  of  the  counsel  of  the  will  of  God,  re- 
vealed in  the  gospel. 

Sometimes,  indeed,  there  is  express  mention  made  only 

^iS,  5ia  Toti  iirl  tfivroiv  ayyiJ^uv  afxiifion;  ljt*4.ux»u  Xoy""  "«'  ^"^'    0"g*  Cont.  Celf. 
lib.  5. 


14  OF    COMMUNION    WITH 

of  the  Father  and  the  Son;  I  John  i.  3.  '  Our  fellowship  is 
with  the  Father  and  with  his  Son  Jesus  Christ.'  The  parti- 
cle '  and'  is  both  distinguishing  and  uniting.  Also,  John 
xiv.  23.  '  If  a  man  love  me,  he  v;ill  keep  my  words  :  and  my 
Father  will  love  him,  and  we  will  come  unto  him,  and  make 
our  abode  with  him.'  It  is  in  this  communion,  wherein 
Father  and  Son  do  make  their  abode  with  the  soul. 

Sometimes  the  Son  only  is  spoken  of  as  to  this  purpose. 
1  Cor.  i.  9.  '  God  is  faithful  by  whom  ye  were  called  unto 
the  fellowship  of  his  only  Son  Jesus  Christ  our  Lord.'  And 
Rev.  iii.  10.  '  If  any  man  hear  my  voice  and  open  the  door, 
I  will  come  in  to  him,  and  will  sup  with  him,  and  he  with 
me;'  of  which  place  afterward. 

Sometimes  the  Spirit  alone  is  mentioned;  2  Cor. xiii.  14. 
'  The  grace  of  the  Lord  Jesus  Christ,  and  the  love  of  God, 
and  the  communion  of  the  Holy  Ghost  be  with  you  all.' 
This  distinct  communion  then  of  the  saints  with  the  Father, 
Son,  and  Spirit,  is  very  plain  in  the  Scripture  ;  but  yet,  it 
may  admit  of  farther  demonstration.  Only  this  caution  I 
must  lay  in  before-hand.  Whatever  is  affirmed  in  the  pursuit 
of  this  truth,  it  is  done  with  relation  to  the  explanation  en- 
suing, in  the  beginning  of  the  next  chapter. 

The  way  and  means  then  on  the  part  of  the  saints,  where- 
by in  Christ  they  enjoy  communion  with  God,  are  all  the 
spiritual  and  holy  actings,*^  and  outgoings  of  their  souls  in 
those  graces,  and  by  those  ways,  wherein  both  the  moral 
and  instituted  worehip  of  God  doth  consist.  Faith,  love, 
trust,  joy,  &c.  are  the  natural  or  moral  worship  of  God, 
Vi'hereby  those  in  whom  they  are,  have  communion  with  him. 
Now  these  are  either  immediately  acted  on  God,  and  not 
tied  to  any  ways  or  means  outwardly  manifesting  themselves, 
or  else  they  are  farther  drawn  forth,  in  solemn  prayer  and 
praises,  according  unto  that  way  which  he  hath  appointed. 
That  the  Scripture  doth  distinctly  assign  all  these  unto  the 
Father,  Son,  and  Spirit :  manifesting  that  the  saints  do,  in 
all  of  them,  both  as  they  are  purely  and  nakedly  moral,  and 
as  farther  clothed  with  instituted  worship,  respect  each  per- 
son respectively,  is  that,  which  to  give  light  to  the  assertion 
in  hand,  I  shall  farther  declare  by  particular  instances. 

I.  For  the  Father.  Faith, love,  obedience,  &c.  are  peculi- 
^  Hie  tibi  praecipua  sit  pura  mente  colendus. 


EACH    PERSON    DISTINCTLY.  15 

ally,  and  distinctly  yielded  by  the  saints  unto  him,  and  he 
is  peculiarly  manifested  in  those  ways  as  acting  peculiarly 
towards  them,  which  should  draw  them  forth,  and  stir  them 
up  thereunto.  He  gives  testimony  unto,  and  beareth  wit- 
ness of  his  Son  ;  1  John  v.  9.  '  This  is  the  witness  of  God 
which  he  hath  testified  of  his  Son.'  In  his  bearino;  witness 
he  is  an  object  of  belief.  When  he  gives  testimony  (which 
he  doth  as  the  Father,  because  he  doth  it  of  the  Son)  he  is 
to  be  received  in  it  by  faith.  And  this  is  affirmed  ver.  10. 
*  He  that  believeth  on  the  Son  of  God,  hath  the  witness  in 
himself.'  To  believe  on  the  Son  of  God  in  this  place,  is,  to 
receive  the  Lord  Christ  as  the  Son,  the  Son  given  unto  us," 
for  all  the  ends  of  the  Father's  love,  upon  the  credit  of  the 
Father's  testimony  :  and  therefore,  therein  is  faith  immedi- 
ately acted  on  the  Father.  So  it  follows  in  the  next  words, 
'  He  that  believeth  not  God  {that  is,  the  Father,  who  bears 
witness  to  the  Son)  makes  him  a  liar.  '  Ye  believe  in  God,' 
saith  our  Saviour,  John  xiv.  1.  that  is,  the  Father,  as  such  ; 
for  he  adds,  *  believe  also  in  me  :'  or,  believe  you  in  God  ;  be- 
lieve also  in  me.  God  as  the  prima  Veritas,  upon  whose  au- 
thority is  founded,  and  whereinto  all  divine  faith  is  ultimately 
resolved,  is  not  to  be  considered  vTrocrrarfKwc,  as  peculiarly 
expressive  of  any  person,  but  ovaiwBojg,  comprehending  the 
whole  Deity,  which  undividedly  is  the  prime  object  thereof. 
But  in  this  particular  it  is  the  testimony  and  authority  of 
the  Father,  as  such,  therein,  of  which  we  speak,  and  where- 
upon faith  is  distinctly  fixed  on  him  :  which  if  it  were  not  so, 
the  Son  could  not  add,  *  believe  also  on  me.' 

The  like  also  is  said  of  love.  1  John  ii.  v.  15.  '  If  any 
man  love  the  world,  the  love  of  the  Father  is  not  in  him.' 
That  is,  the  love  which  we  bear  to  him,  not  that  which  we 
receive  from  him.  The  Father  is  here  placed,  as  the  object 
of  our  love,  in  opposition  to  the  world,  which  takes  up  our 
affections  ?j  aya7rr]Tov  Trarpbg ;  the  Father  denotes  the  matter 
and  object,  not  the  efficient  cause  of  the  love  inquired  after. 
And  this  love  of  him  as  a  Father,  is  that  which  he  calls  his 
'honour;'  Mai.  i.  6. 

Farther,  These  graces  as  acted  in  prayer  and  praises,  and 

e  Isa.  ix.  6.  1  Cor.  i.  30.  Matt.  v.  16.  4.5.  vi.  1.  4.  68.  vii.  21.  xii.  50.  Luke 
xxiv.  49.  John  iv.  23.  vi.  45.  xii.  26.  xiv.  6.  21.  23.  xv.  1.  xvi.25.  27.  xx.  17.  Gal. 
i.  1.  3.  Eph.  ii.  18.  v.  20.  1  Thess.  i.  1.  James  i.  17.  1  Pet.  i,  17.  1  JoTin  ii.  13,  &c. 


16  OF  COMMUNION    WITH 

as  clothed  with  instituted  worship,  are  peculiarly  directed 
unto  him.  We  call  on  the  Father  ;  1  Pet.  i.  17.  Eph.  iii.  14, 
15.  'For  this  cause  I  bow  my  knees  unto  the  Father  of  our 
Lord  Jesus  Christ,  of  whom  the  whole  family  in  heaven  and 
earth  is  named.'  Bowing  the  knee,  compriseth  the  whole 
worship  of  God,  both  that  which  is  moral,  in  the  universal 
obedience  he  requireth,  and  those  peculiar  ways  of  carrying 
it  on,  which  are  by  him  appointed.  Isa.  xlv.  23.  '  Unto  me,' 
saith  the  Lord,  '  every  knee  shall  bow,  and  every  tongue  shall 
swear.'  Which,  ver.  24,  25.  he  declareth  to  consist  in  their 
acknowledging  of  him,  for  righteousness  and  strength. 
Yea,  it  seems  sometimes  to  comprehend  the  orderly  subjec- 
tion of  the  whole  creation  unto  his  sovereignty.*^  In  this 
place  of  the  apostle,  it  hath  afar  more  restrained  accepta- 
tion, and  is  but  a  figurative  expression  of  prayer,  taken  from 
the  most  expressive  bodily  posture  to  be  used  in  that  duty. 
This  he  farther  manifests,  ver.  16,  17.  declaring  at  large  what 
his  aim  was,  and  whereabouts  his  thoughts  were  exercised 
in  that  bowing  of  his  knees.  The  workings  then  of  the  Spi- 
rit of  grace  in  that  duty,  are  distinctly  directed  to  the  Fa- 
ther as  such,  as  the  fountain  of  the  Deity,  and  of  all  good 
things  in  Christ ;  as  the  '  Father  of  our  Lord  Jesus  Christ.' 
And  therefore,  the  same  apostle  doth  in  another  place  ex- 
pressly conjoin,  and  yet  as  expressly  distinguish  the  Father 
and  the  Son  in  directing  his  supplications  ;  1  Thess.  iii.  II. 
'  God  himself  even  our  Father,  and  our  Lord  Jesus  Christ, 
direct  our  way  unto  you.'  The  like  president  also  have  you 
of  thanksgiving ;  Eph.  i.  3,  4.  '  Blessed  be  the  Father  of  our 
Lord  and  Saviour  Jesus  Christ/  8cc.  I  shall  not  add  those 
very  many  places,  wherein  the  several  particulars^  that  do 
concur  unto  that  whole  divine  worship  (not  to  be  communi- 
cated unto  any,  by  nature  not  God  without  idolatry)  wherein 
the  saints  do  hold  communion  with  God,  are  distinctly  di- 
rected to  the  person  of  the  Father. 

2.  It  is  so  also  in  reference  unto  the  Son  ;  John  xiv.  1. 
'  Ye  believe  in  God,'  saith  Christ,  'believe  also  in  me.'  Be- 
lieve also,  act  faith  distinctly  on  me ;  faith  divine,  superna- 
tural, that  faith  whereby  you  believe  in  God,  that  is  the 
Father.  There  is  a  believing  of  Christ,  viz.  that  he  is  the 
Son  of  God,  the  Saviour  of  the  world.    That  is  that  whose 

f  Rom.  xiv.  10, 11.  Phil.  ii.  10.  s  Jer.  x.  11.  xvii.  5,  6.  Gal.  iv.  8, 


EACH    PERSON    DISTINCTLY.  17 

neglect  our  Saviour  so  threatened  unto  the  Pharisees  ;  John 
viii.  24.  '  If  ye  believe  not  that  I  am  he,  ye  shall  die  in 
your  sins.'  In  this  sense  faith  is  not  immediately  fixed  on 
the  Son,  being  only  an  owning  of  him,  that  is,  the  Christ  to 
be  the  Son,  by  closing  with  the  testimony  of  the  Father  con- 
cerning him.  But  there  is  also  a  believing  on  him,  called 
'  believing  on  the  name  of  the  Son  of  God ;'  1  John  v,  13.  so 
also  John  ix.  36.  yea,  the  distinct  affixing  of  faith,  affiance, 
and  confidence  on  the  Lord  Jesus  Christ  the  Son  of  God,  as 
the  Son  of  God,  is  most  frequently  pressed.  John  iii.  16. 
'  God'  (that  is,  the  Father)  '  so  loved  the  world,  that  whoso- 
ever believeth  on  him'  (that  is,  the  Son) '  should  not  perish.' 
The  Son,  who  is  given  of  the  Father  is  believed  on.  '  He 
that  believeth  on  him,  is  not  condemned  ;'  ver.  18.  '  He  that 
believeth  on  the  Son  hath  eternal  life;'  ver.  36.  'This  is  the 
work  of  God  that  ye  believe  on  him,  whom  he  hath  sent ;' 
John  vi.  29.  40.  1  John  v.  10.  The  foundation  of  the  whole 
is  laid,  John  v.  23.  'That  all  men  should  honour  the  Son, 
even  as  they  honour  the  Father  ;  he  that  honoureth  not  the 
Son,  honoureth  not  the  Father  which  sent  him.'  But  of  this 
honour  and  worship  of  the  Son,  I  have  treated  at  large  else- 
where :''  and  shall  not  in  general  insist  upon  it  again.  For 
love,  I  shall  only  add  that  solemn  apostolical  benediction, 
Eph.  vi.  24.  '  Grace  be  with  all  them  that  love  our  Lord 
Jesus  Christ  in  sincerity.'  That  is  with  divine^love,  the  love 
of  religious  worship  ;  which  is  the  only  incorrupt  love  of  the 
Lord  Jesus. 

Farther,  That  faith,  hope,  and  love,  acting  themselves  in 
all  manner  of  obedience  and  appointed  worship,  are  pecu- 
liarly due  from  the  saints,'  and  distinctly  directed  unto  the 
Son,  is  abundantly  manifested  from  that  solemn  doxology. 
Rev.  i.  5,  6.  '  Unto  him  that  loved  us,  and  washed  us  from  our 
sins  in  his  own  blood,  and  hath  made  us  kings  and  priests 
unto  God  and  his  Father,  to  him  be  glory  and  dominion  for 
ever,  and  ever.'  Amen.  Which  yet  is  set  forth  with  more 
glory,  chap.  v.  8.  '  The  four  living  creatures,  and  the  four- 
and-twenty  elders  fell  down  before  the  Lamb,  having  every 

h  Vin.  Evan.  cap.  10. 
»  Psal.  ii.  7.  12.  Dan.  iii.  25.  Matt.  iii.  17.  xvii.  5.  xxii.  45.  John  iii.  o&.  v.  19 — 
25.  viii,  6.  1  Cor.  i.  9.  Gal.  i.  16.  iv.  6.  1  John  ii.  22—24.  v.  10—12.  Heb.  i.  6. 
Phil.  ii.  10.  Johnv.  23. 

VOL.  X.  '  C 


18  OF    COMMUNION    WITH 

one  of  them  harps,  and  golden  vials  full  of  odours,  which 
are  the  prayers  of  saints:'  and  ver.  13,  14.  'Every  creature 
which  is  in  heaven,  and  on  earth,  and  under  the  earth,  and 
such  as  are  in  the  sea,  and  all  that  are  in  them,  heard  I  say- 
ing, blessing,  honour,  glory,  and  power,  be  unto  him  that 
sitteth  on  the  throne,  and  unto  the  Lamb  for  ever  and  ever.' 
The  Father,  and  the  Son,  he  that  sits  upon  the  throne,  and 
the  Lamb,  are'held  out  jointly,  yet  distinctly,  as  the  adequate 
object  of  all  divine  worship  and  honour,  for  ever  and  ever. 
And  therefore,  Stephen,  in  his  solemn  dying  invocation,  fixeth 
his  faith  and  hope  distinctly  on  him ;  Acts  vii.  59,  60.  'Lord 
Jesus>  receive  my  spirit,'  and,  *  Lord,  lay  not  this  sin  to  their 
charge ;'  for  he  knew,  that  the  Son  of  man  had  power  to 
forgive  sins  also.  And  this  worship  of  the  Lord  Jesus,  the 
apostle  makes  the  discriminating  character  of  the  saints ; 
1  Cor.  i.  2.  'With  all,  saith  he,  'that  in  every  place  call 
upon  the  name  of  Jesus  Christ  our  Lord,  both  theirs  and 
ours;'  that  is,  with  all  the  saints  of  God.  And  invocation 
generally  comprises  the  whole  worship  of  God.*"  This  then 
is  the  due  of  our  Mediator,  though  as  God,  as  the  Son,  not 
as  Mediator. 

Thus  also  is  it  in  reference  unto  the  Holy  Spirit  of  grace. 
The  closing  of  the  great  sin  of  unbelief,'  is  still  described  as 
an  opposition  unto,  and  a  resisting  of  that  Holy  Spirit.  And 
you  have  distinct  mention  of  the  love  of  the  Spirit,  Rom. 
XV.  13.  The  apostle  also  peculiarly  directs  his  supplication 
to  him,  in  that  solemn  benediction,  2  Cor.  xiii.  14.  *The 
grace  of  the  Lord  Jesus  Christ,  the  love  of  God,  and  the 
communion  of  the  Holy  Spirit,  be  with  you.'  And  such  be- 
nedictions are  originally  supplications.  He  is  likewise  en- 
titled unto  all  instituted  worship,  from  the  appointment  of 
the  administration  of  baptism  in  his  name  ;  Matt,  xxviii. 
18.  Of  which  things  more  afterward. 

Now  of  the  things  which  have  been  delivered,  this  is  the 
sum :  there  is  no  grace  whereby  our  souls  go  forth  unto 
God,  no  act  of  divine  worship  yielded  unto  him,  no  duty  or 
obedience  performed,  but  they  are  distinctly  directed  unto 
Father,  Son,  and  Spirit :  now  by  these  and  such-like  ways 
as  these,  do  we  hold  communion  with  God ;  and  therefore, 
we  have  that  communion  distinctly,  as  hath  been  described. 

k  Isa.  Ivi.  7.  Rom.  x.  12—14.  Acts  vii.  51. 


EACH   PERSOX    DISTINCTLY.  19 

This  also  may  farther  appear,  if  we  consider  how  dis- 
tinctly the  persons  of  the  Deity  are  revealed  to  act  in  the 
communication  of  those  good  things,  wherein  the  saints 
have  communion  with  God."^  As  all  the  spiritual  ascend- 
ings  of  their  souls,  are  assigned  unto  them  respectively,  so 
all  their  internal  receivinsfs  of  the  communications  of  God 
unto  them,  are  held  out  in  such  a  distribution,  as  points 
at  distinct  rises  and  fountains  (though  not  of  being  in 
themselves,  yet)  of  dispensations  unto  us.  Now  this  is  de- 
clared two  ways. 

(1.)  When  the  same  thing,  is  at  the  same  time,  ascribed 
jointly,  and  yet  distinctly  to  all  the  persons  in  the  Deity, 
and  respectively  to  each  of  them.  So  are  grace  and  peace. 
Rev.  i.  4,  5.  'Grace  be  unto  you,  and  peace,  from  him  which 
is,  and  which  was,  and  which  is  to  come,  and  from  the  seven 
spirits  which  are  before  his  throne,  and  from  Jesus  Christ, 
who  is  the  faithful  witness,  8cc.'  The  seven  spirits  before 
the  throne,  are  the  Holy  Spirit  of  God,  considered  as  the 
perfect  fountain  of  every  perfect  gift  and  dispensation.  All 
are  here  joined  together,  and  yet  all  mentioned  as  distin- 
guished in  their  communication  of  grace  and  peace,  unto 
the  saints.  '  Grace  and  peace  be  unto  you,  from  the  Father, 
and  from,'  &,c. 

(2.)  When  the  same  thing  is  attributed  severally  and 
singly  unto  each  person.  There  is,  indeed,  no  gracious  in- 
fluence from  above,  no  elapse  of  light,  life,  love,  or  grace 
upon  our  hearts,  but  proceedeth  in  such  a  dispensation.  I 
shall  give  only  one  instance,  which  is  very  comprehensive, 
and  may  be  thought  to  comprise  all  other  particulars  ;  and 
this  is  teaching.  The  teaching  of  God,,  is  the  real  commu- 
nication of  all  and  every  particular  emanation  from  himself 
unto  the  saints,  whereof  they  are  made  partakers.  That  pro- 
mise, '  they  shall  be  all  taught  of  God,'  enwraps  in  itself  the 
whole  mystery  of  grace,  as  to  its  actual  dispensation  unto  us, 
so  far  as  we  may  be  made  real  possessors  of  it.  Now  this 
is  assigned, 

[1.]  Unto  the  Father.     The  accomplishment  of  that  pro- 

"'  Tametsi  orania  unus  idemque  Deus  efficit,  ut  dicitur,  opera  trinitatis  ad  extra 
sunt  indivisa,  distinguuntur  tanien  persoiiae  discrimine  in  istis  operibus :  Matt.  iii. 
16.  Acts,  iii,  3.  Gen.  xix.  24.  i.  26.  Matt,  xxviii.  19.  2  Cor.  xiii.  13. 

c  2 


20  OF    COMMUNION    WITH 

mise  is  peculiarly  referred  to  him,  John  vi.  45.  'It  is  written 
in  the  prophets.  And  they  shall  be  all  taught  of  God.  Every 
man  therefore  who  hath  heard  and  learned  of  the  Father, 
cometh  unto  me.'  This  teaching,  whereby  we  are  translated 
from  death  unto  life,  brought  unto  Christ,  iinto  a  participa- 
tion of  life  and  love  in  him,  it  i^  o  ",  and  from  the  Father : 
him  we  hear,  of  him  we  learn,"  by  him  are  we  brought  unto 
union  and  communion  with  the  Lord  Jesus.  This  is  his 
drawing  us,  his  begetting  us  anew  of  his  own  will,  by  his 
own  Spirit,  and  in  which  work  he  employs  the  ministers 
of  the  gospel;  Acts  xxvi.  18. 

[2.]  Unto  the  Son.  The  Father  proclaims  him  from 
heaven  to  be  the  great  Teacher  in  that  solemn  charge  to  hear 
him,  which  came  once  again  from  the  excellent  glory;  'This 
is  my  beloved  Son,  hear  him.'  The  whole  of  his  propheti- 
cal/ and  no  small  part  of  his  kingly  office  consists  in  this 
teaching ;  herein  is  he  said  to  draw  men  unto  him,  as  the 
Father  is  said  to  do  in  his  teaching  ;  John  xii.  32.  which  he 
doth  with  such  efficacy  that  the  '  dead  hear  his  voice  and 
live.'  The  teaching  of  the  Son,  is  a  life-giving,  a  spirit- 
breathing  teaching  :  an  effectual  influence  of  light,  whereby 
he  shines  into  darkness  ;  communication  of  life,  quickening 
the  dead,  an  opening  of  blind  eyes,  and  changing  of  hard 
hearts,  a  pouring  out  of  the  Spirit,  with  all  the  fruits  thereof. 
Hence  he  claims  it  as  his  privilege  to  be  the  sole  master; 
Matt,  xxiii.  10.  '  One  is  your  Master  which  is  Christ.' 

[3.]  To  the  Spirit.  John  xiv.  26.  '  The  Comforter  he 
shall  teach  you  all  things ;'  and  the  '  anointing  which  ye 
have  received,'  saith  the  apostle,  *  abideth  in  you,  and  you 
need  not  that  any  man  teach  you,  but  as  the  same  anointing 
teacheth  you  of  all  things,  and  is  truth,  and  is  no  lie,  and 
even  as  it  hath  taught  you,  ye  shall  abide  in  him ;'  1  John 
ii.  27.  That  teaching  unction  which  is  not  only  true,  but 
truth  itself,  is  only  the  Holy  Spirit  of  God  :  so  that  he  teach- 
eth also  ;  being  '  given  unto  us,  that  we  may  know  the  things 
that  are  freely  given  to  us  of  God ;'  1  Cor.  ii.  15.  I  have 
chosen  this  special  instance,  because,  as  I  told  you,  it  is 

n  Matt.  xi.  25.  John  i.  13.  Jaraes  i.  18. 
o  Matt.  iii.  17.  xvii.5.  2Pet.i.  17.  Deut.  xviii.  15—20,  &c.  Acts  iii.  22,  23.  Jolm 
V.  25.  Isa.  Ixi.  1—3.  Luke  iv.  18,  19. 


EACH    PERSON    DISTINCTLY.  21 

comprehensive,  and  comprises  in  itself  most  of  the  particu- 
lars that  might  be  annumerated  ;  quickening,  preserving,  &,c. 

This,  then,  farther  drives  on  the  truth  that  lies  under  de- 
monstration ;  there  being  such  a  distinct  communion  of 
grace  from  the  several  persons  of  the  Deity,  the  saints  must 
needs  have  distinct  communion  with  them. 

It  remaineth  only  to  intimate  in  a  word,  wherein  this 
distinction  lies,  and  what  is  the  ground  thereof.  Now  this  is 
that  the  Father  doth  it  by  the  way  of  original  authority  ;  the 
Son  by  the  way  of  communicating  from  a  purchased  trea- 
sury;  the  Holy  Spirit  by  the  way  of  immediate  efficacy. 

1st.  The  Father  communicates  all  grace  by  the  way  of 
original  authority.  '  He  quickeneth  whom  he  will ;'  John  v. 
21.  *0f  his  own  will,  begat  he  us  ;'  James  i.  18.  Life-giving 
power  is  in  respect  of  original  authority  invested  in  the  Fa- 
ther by  the  way  of  eminency  ;  and  therefore,  in  sending  of 
the  quickening  Spirit,  Christ  is  said  to  do  it  from  the  Father, 
or  the  Father  himself  to  do  it.  *  But  the  Comforter,  the 
Holy  Spirit,  whom  the  Father  will  send ;'  John  xiv.  26.  '  But 
when  the  Comforter  is  come,  whom  I  will  send  from  the  Fa- 
ther ;'  John  XV.  26.  Though  he  be  also  said  to  send  him 
himself,  on  another  account;  John  xvi.  7. 

2dly.  The  Son,  by  the  way  of  making  out  a  purchased 
treasury.  '  Of  his  fulness  do  we  all  receive  and  grace  for 
grace;'  John  i.  16.  And  whence  is  this  fulness?  '  It  pleased 
the  Father  that  in  him  all  fulness  should  dwell;'  Col.  i.  19. 
And  upon  what  account  he  hath  the  dispensation  of  that 
fulness  to  him  committed,  you  may  see  Phil.  ii.  8 — 11. 
'When  thou  shalt  make  his  soul  an  offeringfor  sin,  he  shall 
prolong  his  days,  and  the  pleasure  of  the  Lord  shall  prosper 
in  his  hand.  He  shall  see  of  the  travail  of  his  soul  and  be 
satisfied  :  by  his  knowledge  shall  my  righteous  servant  jus- 
tify many,  for  he  shall  bear  their  iniquities;'  Isa.  liii.  10, 11. 
And  with  this  fulness  he  hath  also  authority  for  the  com- 
munication of  it;  John  v.  25,  26.  Matt,  xxviii.  18. 

3dly.  The  Spirit  doth  it  by  the  way  of  immediate  effi- 
cacy ;  Rom.  viii.  11.  '  But  if  the  Spirit  of  him  that  raised 
up  Jesus  from  the  dead  dwell  in  you,  he  that  raised 
up  Christ  from  the  dead,  shall  also  quicken  your  mortal 
bodies  by  his  Spirit  that  dwelleth  in  you.'  Here  are  all 
three  comprised,  with  their  distinct  concurrence  unto  our 


22  OF    COMMUNION    WITH 

quickening;  Here  is  the  Father's  authoritative  quickening, 
he  raised  Christ  from  the  dead  and  he  shall  quicken  you : 
and  the  Son's  mediatory  quickening,  for  it  is  done  in  the 
death  of  Christ :  and  the  Spirit's  immediate  efficacy,  he 
shall  do  it  by  the  Spirit  that  dwelleth  in  you.  He  that  de- 
sires to  see  this  whole  matter  farther  explained,  may  consult 
what  I  have  elsewhere  written  on  this  subject.  And  thus  is 
the  distinct  communion  whereof  we  treat,  both  proved  and 
demonstrated. 


CHAP.  III.- 

Of  the  peculiar  and  distinct  communion  which  the  saints  have  with  the  Fa- 
ther. Observations  for  the  clearing  of  the  whole  premised.  Our  peculiar 
communion  with  the  Father  is  in  love,  1  John  iv.  7,  8.  2  Cor.  xiii.  13. 
John  xvi.  26,  27.  Kom.  v.  5.  John  iii.  16.  xiv.  23.  Tit.  iii.  4.  opened  to 
this  purpose.  What  is  required  of  believers,  to  hold  communion  with  the 
Father  in  love.  His  love  received  by  faith.  Retw^ns  of  love  to  him. 
God's  love  to  us,  and  ours  to  him,  ivherein  they  agree.  Wherein  they  differ. 

Having  proved  that  there  is  such  a  distinct  communion  in 
respect  of  Father,  Son,  and  Spirit,  as  whereof  we  speak ;  it 
remains  that  it  be  farther  cleared  up  by  an  induction  of  in- 
stances, to  manifest  what  and  wherein  the  saints  peculiarly 
hold  this  communion  with  the  several  persons  respectively: 
which  also  I  shall  do  after  the  premising  some  observations, 
necessary  to  be  previously  considered,  as  was  promised,  for 
the  clearing  of  what  hath  been  spoken.  And  they  are  these 
that  follow. 

1.  When  I  assign  anything  as  peculiar,-'  wherein  we  dis- 
tinctly hold  communion  with  any  person,  I  do  not  exclude 
the  other  persons  from  communion  with  the  soul  in  the  very 
same  thing.  Only  this,  I  say,  principally,  immediately  and 
by  the  way  of  eminency,  we  have  in  such  a  thing,  or  in  such  a 
way,  communion  with  some  one  person ;  and  therein  with  the 
others,  secondarily  and  by  the  way  of  consequence  on  that 
foundation  :  for  the  person,  as  the  person  of  any  one  of  them, 
is  not  the  prime  object  of  divine  worship,  but  as  it  is  iden- 

»  Opera  ad  extra  sunt  indivisa. 


GOD    THE    FATHER,  23 

tified  with  the  nature  or  essence  of  God.  Now  the  works 
that  outwardly  are  of  God  (called  'Trinitatis  ad  extra),'  which 
are  connnonly  said  to  be  common  and  undivided,  are  either 
wholly  so,  and  in  all  respects ;  as  all  works  of  common  provi- 
dence, or  else  being  common  in  respect  of  their  acts,  they 
are  distinguished  in  respect  of  that  principle,  or  next  and 
immediate  rise  in  the  manner  of  operation;  so  creation  is 
appropriated  to  the  Father,  redemption  to  the  Son;  in  which 
sense  we  speak  of  these  things. 

2.  There  is  a  concurrence  of  the  actings  and  operations 
of  the  whole  Deity,''  in  that  dispensation,  wherein  each  per- 
son concurs  to  the  work  of  our  salvation,  unto  every  act  of 
our  communion  with  each  singular  person.  Look  by  what 
act  soever,  we  hold  communion  with  any  person,  there  is  an 
influence  from  every  person  to  the  putting  forth  of  that  act.*^ 
As  suppose  it  to  be  the  act  of  faith.  It  is  bestowed  on  us 
by  the  Father ;  '  It  is  not  of  ourselves,  it  is  the  gift  of  God ;' 
Eph.  ii.  8.  It  is  the  Father  that  revealeth  the  gospel,  and 
Christ  therein ;  Matt.  xi.  25.  And  it  is  purchased  for  us 
by  the  Son  :  "^  It  is  given  unto  you  for  Christ's  sake  to  be- 
lieve on  him  ;'  Phil.  i.  29.  In  him  are  we  *  blessed  with 
spiritual  blessings ;'  Eph.  i.  3.  He  bestows  on  us,  and  in- 
creaseth  faith  in  us ;'  Luke  xvii.  5.  And  it  is  wrought  in  us 
by  the  Spirit ;  he  administers  that  '  exceeding  greatness  of 
his  power  which  he  exerciseth  towards  them  who  believe, 
according  to  the  working  of  his  mighty  power,  which  he 
wrought  in  God  when  he  raised  him  up  from  the  dead;'  Eph. 
i.  19,  20.  Rom.  viii.  11. 

3.  When  I  assign  any  particular  thing  wherein  we  hold 
communion  with  any  person,  I  do  not  do  it  exclusively  unto 
other  mediums  of  communion  ;  but  only  by  the  way  of  in- 
ducing a  special  and  eminent  instance,  for  the  proof  and 
manifestation  of  the  former  generation  :  otherwise  there  is 
no  grace  or  duty  wherein  we  have  not  communion  with 
God  in  the  way  described.  In  every  thing  wherein  we  are 
made  partakers  of  the  divine  nature,  there  is  a  communica- 

•>  ITarnp  o'vv  vlS  xal  Ttavra.  yvol)  TTVivfAan 
Tgia?  wpos-aVoK  Eixpivnj,  (xovaq  <^va'Si. 
tAn-r   oSv  agi&|U.a)  o-uyj^sn?  Inos-raff-eii;, 

Mi'a.  Tgittc  ya^,  sT;  &£oc  TraVTOxpaTajp. — Greg.  Naziau.  Iamb.  Car.  3. 
c  n^oa-KvvZfXiv  TW  lAiav  Iv  ro~g  rgicri  Siiornra. — Idem.    oral.  24.     See  Thotu,  22.  q. 
81.  A.  3.  q.  84.  a.  t.  Alexan.  Ales.  Sum  Theol.  p.  3.  q.  .50.  ra.  1.  a.  3. 


24  of' COMMUNION    WITH 

tion  and  receiving  between  God  and  us.  So  near  are  we 
unto  him  in  Christ. 

4.  By  asserting  this  distinct  communion,  which  merely 
respects  that  order  in  the  dispensation  of  grace,  which  God 
is  pleased  to  hold  out  in  the  gospel,  I  intend  not  in  the 
least,  to  shut  up  all  communion  with  God  under  these  pre- 
cincts (his  ways  being  exceeding  broad,  containing  a  per- 
fection whereof  there  is  no  end),  nor  to  prejudice  that  holy 
fellowship  we  have  with  the  whole  Deity,  in  our  walking 
before  him  in  covenant  obedience,  which  also  (God  assist- 
ing), I  shall  handle  hereafter. 

These  few  observations  being  premised,  I  come  now  to 
declare  what  it  is,  wherein  peculiarly  and  eminently  the 
saints  have  communion  with  the  Father :  and  this  is  love. 
Free,  undeserved,  and  eternal  love.  This  the  Father  pecu- 
liarly fixes  upon  the  saints  :  this  they  are  immediately  to 
eye  in  him,  to  receive  of  him,  and  to  make  such  returns 
thereof,  as  he  is  delighted  withal.  This  is  the  great  disco- 
very of  the  gospel ;  for  whereas,  the  Father  as  the  foun- 
tain of  the  Deity,  is  not  known  any  other  way  but  as  full  of 
wrath,  anger,  and  indignation  against  sin,  nor  can  the  sons 
of  men  have  any  other  thoughts  of  him ;  Rom.  i.  18.  Isa. 
xxxiii.  15,  16.  Hab.  i.  13.  Psal.  v.  4 — 6.  Eph.  ii.  3.  here  he  is 
now  revealed  peculiarly  as  love,  as  full  of  it  unto  us ;  the 
manifestation  whereof  is  the  peculiar  work  of  the  gospel ; 
Tit.  iii.  4. 

(1.)  1  John  iv.  8.  '  God  is  love.'  That  the  name  of  God 
is  here  taken  personally,**  and  for  the  person  of  the  Father, 
not  essentially,  is  evident  from  ve*.  9.  where  he  is  distin- 
guished from  his  only-begotten  Son  whom  he  sends  into 
the  world.  Now,  saith  he,  the  Father  is  love,  that  is,  not 
only  of  an  infinitely  gracious,  tender,  compassionate,  and 
loving  nature,  according  as  he  hath  proclaimed  himself; 
Exod.  xxxiv.  6,  7.  but  also,  one  that  eminently  and  peculi- 
arly dispenseth  himself  unto  us  in  free  love.  So  the  apo- 
stle sets  it  forth  in  the  following  verses  ;  '  this  is  love,' 
ver.  9.  this  is  that  which  I  would  have  you  take  notice  of  in 
him,  that  he  makes  out  love  unto  you,  in '  sending  his  only- 

d  Deut.  xxxiii.  3.  Jer.  xxxi.  3.  John  iii.  16.  v.  42.  xiv.  21.  Rom.  v.  5.  viii.  39. 
Eph.  li.  4.  1  John  ii.  15.  iv.  10, 11.  Heb.  xii.  6.  Multo  Bf/.<parii(.cir£sov  ioquiturquem 
si  Deuin  diceret  suramopere  atque  adeo  infinite  nos  amare,  cum  Deum  dicit  erga  nos 
ipsam  charitatem  esse,  cujus  latissiraum  rmfjiri^iov  profert.     Beza  in  loc. 


GOD    THE    FATHER.  25 

begotten  Son  into  the  world,  that  we  might  live  through  him.' 
So  also,  ver.  10.  '  He  loved  us,  and  sent  his  Son  to  be  the 
propitiation  for  our  sins.'  And  that  this  is  peculiarly  to  be 
eyed  in  him,  the  Holy  Ghost  plainly  declares,  in  making  it 
antecedent  to  the  sending  of  Christ,  and  all  mercies  and  be- 
nefits whatever  by  him  received.  This  love,  I  say,  in  itself, 
is  antecedent  to  the  purchase  of  Christ,  although  the  whole 
fruit  thereof  be  made  out  alone  thereby  ;  Eph.  i.  4—6. 

(2.)  So  in  that  distribution  made  by  the  apostle  in  his 
solemn  parting  benediction,  2  Cor.  xiii.  13.  '  The  grace  of 
the  Lord  Jesus  Christ,  the  love  of  God,  and  the  fellowship 
of  the  Holy  Ghost  be  with  you.'  Ascribing  sundry  things 
unto  the  distinct  persons,  it  is  love  that  he  peculiarly  as- 
signs to  the  Father.  And  the  fellowship  of  the  Spirit  is 
mentioned,  with  the  grace  of  Christ,  and  the  love  of  God, 
because  it  is  by  the  Spirit  alone  that  we  have  fellowship  with 
Christ  in  grace,  and  with  the  Father  in  love  ;  although  we  have 
also  peculiar  fellowship  with  him,  as  shall  be  declared. 

(3.)  John  xvi.  26,  27.  saith  our  Saviour,  '  I  say  not  unto 
you,  that  I  will  pray  the  Father  for  you,  for  the  Father  him- 
self loveth  you.'^  But  how  is  this,  that  our  Saviour  saith,  '  I 
say  not  that  I  will  pray  the  Father  for  you,'  when  he  saith 
plainly,  chap.  xiv.  16.  *  I  will  pray  the  Father  for  you  V  The 
disciples,  with  all  the  gracious  words,  comfortable  and  faith- 
ful promises  of  their  Master,  with  most  heavenly  discoveries 
of  his  heart  unto  them,  were  even  fully  convinced  of  his 
dear  and  tender  affections  towards  them  ;  as  also  of  his 
continued  care  and  kindness,  that  he  would  not  forget  them, 
when  bodily  he  was  gone  from  them,  as  he  was  now  upon 
his  departure  ;  but  now  all  their  thoughts  are  concerning 
the  Father,  how  they  should  be  accepted  with  him,  what 
respect  he  had  towards  them.  Saith  our  Saviour,  Take  no 
care  of  that,  nay,  impose  not  that  upon  me,  of  procuring  the 
Father's  love  for  you  ;  but  know,  that  this  is  his  peculiar  re- 
spect towards  you,  and  which  you  are  in  him  ;  '  he  himself 

^  Qaomodo  igitur  negat  ?  negat  secundum  quid  ;  hoc  est,  negat  se  ideo  rogatu- 
rura  patrem,  ut  patrom  illis  conciliet,  et  ad  illos  amandos  flectat ;  quasi  non  sit 
suapte  sponte  erga  illos  propensus.  Voluitergo  Christus  liis  verbis  persuadere  apo- 
stolis,  non  solum  se,  sed  etiara  ipsum  patrem  illos  complecti  amore  maximo.  Et  ita 
patrem  eos  amare,  ac  promptum  habere  animum  illis  gratificandi,  et  benefaciendi, 
ut  nullius,  neque  ipsius  fdii  opus  habettali  intercessionc,  qua  solent  placari,  etflecti 
homines  non  admodum  erga  aliquem  bene  affecti,  &c.  Zanc.  do  trib.  Elo.  lib.  4. 
cap.  9.     Vid.  Hilar,  de  Trinit.  lib.  6.  p.  97.  ed.  Eras. 


26  OF    COMMUNION    WITH 

loves  you.'  It  is  true,  indeed  (and  as  I  told  you),  that '  I  will 
pray  the  Father  to  send  you  the  Spirit,  the  Comforter/  and 
with  him  all  the  gracious  fruits  of  his  love  ;  but  yet  in  the 
point  of  love  itself,  free  love,  eternal  love,  there  is  no  need 
of  any  intercession  for  that,  for  eminently  the  Father  him- 
self loves  you  ;  resolve  of  that,  that  you  may  hold  commu- 
nion with  him  in  it,  and  be  no  more  troubled  about  it.  Yea, 
as  your  great  trouble  is,  about  the  Father's  love,  so  you  can 
no  way  more  trouble  or  burden  him,  than  by  your  unkind- 
ness  in  not  believing  of  it.  So  it  must  needs  be  where  sin- 
cere love  is  questioned. 

(4.)  The  apostle  teaches  the  same,  R,ora.  v.  5.  *  The  love 
of  God  is  shed  abroad  in  your  hearts  by  the  Holy  Ghost 
that  is  given  unto  you.'  God,  whose  love  this  is,  is  plainly 
distinguished  from  the  Holy  Ghost,  who  sheds  abroad  that 
love  of  his.  And,  ver.  8.  he  is  also  distinguished  from  the 
Son  ;  for  it  is  from  that  love  of  his,  that  the  Son  is  sent ;  and 
therefore  it  is  the  Father  of  whom  the  apostle  here  specially 
speaketh.  And  what  is  it  that  he  ascribes  to  him?  even 
love  ;  which  also,  ver.  8.  he  commendeth  to  us,  sets  it  forth 
in  such  a  signal  and  eminent  expression,  that  we  may  take 
notice  of  it,  and  close  with  him  in  it.  To  carry  this  busi- 
ness to  its  height ;  there  is  not  only  most  frequent  peculiar 
mention  of  the  love  of  God,  where  the  Father  is  eminently 
intended,  and  of  the  love  of  the  Father  expressly,  but  he  is 
also  called  the  *  God  of  love,'  2  Cor.  xiii.  11.  and  is  said  to 
be  love,  so  that  whoever  will  know  him,  1  John  iv.  8.  or 
dwell  in  him  by  fellowship  or  communion,  ver.  16.  must  do 
it  as  he  is  love. 

(5.)  Nay,  whereas  there  is  a  twofold  divine  love,  henepla- 
citi  and  amicitice,  a  love  of  good  pleasure  and  destination, 
and  a  love  of  friendship  and  approbation,  they  are  both  pe- 
culiarly assigned  to  the  Father  in  an  eminent  manner. 

1.  John  iii.  16.  '  God  so  loved  the  world,  that  he  sent/  &c. 
that  is,  with  the  love  of  his  purpose  and  good  pleasure,  his 
determinate  will  of  doing  good.  This  is  distinctly  ascribed 
to  him,  being  laid  down  as  the  cause  of  sending  his  Son.  So 
Rom.  ix.  1 1, 12.  Eph,  i.  4, 5. 2  Thess.  ii.  13, 14.  1  John  iv.  8, 9. 

2.  John  xiv.  23.  there  is^  mention«of  that  other  kind  of 

f  Diligi  a  patre,  recipi  in  amicitiam,  summi  Dei ;  a  Deo  foveri,  adeoque  Deo  esse 
in  deliciis.   Bucerus.  in  loc. 


GOD    THE    FATHER.  27 

love  whereof  we  speak.  '  If  any  man  love  me,'  saith  Christ, 
*  he  will  keep  my  words,  and  my  Father  will  love  him,  and 
we  will  come  unto  him,  and  make  our  abode  with  him.'  The 
love  of  friendship  and  approbation  is  here  eminently  ascribed 
to  him ;  says  Christ,  '  we  will  come,'  even  Father  and  Son  to 
such  a  one,  and  dwell  with  him,  that  is,  by  the  Spirit ;  but 
yet  he  would  have  us  take  notice,  that  in  point  of  love,  the 
Father  hath  a  peculiar  prerogative :  '  My  Father  will  love 
him.' 

(6.)  Yea,  and  as  this  love  is  peculiarly  to  be  eyed  in 
him,  so  it  is  to  be  looked  on  as  the  fountain  of  all  following- 
gracious   dispensations.      Christians  walk  oftentimes  with 
exceedingly  troubled  hearts,  concerning  the  thoughts  of  the 
Father  towards  them  :  they  are  well  persuaded  of  the  Lord 
Christ,  and  his  good  will :    the  difficulty  lies,  in  what  is 
their  acceptance  with  the  Father,  what  is  his  heart  towards 
them  ?s  '  Shew  us  the  Father  and  it  shall  suffice  ;'  John  xiv. 
8.  Now  this  ought  to  be  so  far  away,  that  his  love  ought  to 
be  looked  on  as  the  fountain  from  whence  all  other  sweet- 
nesses flow.     Thus  the  apostle  sets  it  out,  Tit.  iii.  4.  '  After 
that  the  kindness  and  love  of  God  our  Saviour,  toward  man 
appeared.'    It  is  of  the  Father  of  whom  he  speaks  ;  for,  ver. 
6.  he  tells  us,  that  he  makes  out  unto  us,  or  'sheds  that 
love  upon  us  abundantly,  through  Jesus  Christ  our  Saviour.' 
And  this  love  he  makes  the  hinge,  upon  which  the  great  al- 
teration, and  (ranslation,  of  the  saints  doth  turn  :  for,  saith 
he,  ver.  3.  *  we  ourselves  also  were  sometimes  foolish,  diso- 
bedient, deceived,  serving  divers  lusts  and  pleasures,  living 
in  malice,  and  envy,  hateful,  and  hating  one  another.'     All 
naught,  all  out  of  order,  and  vile.     Whence  then  is  our  re- 
covery ?  The  whole  rise  of  it  is  from  this  love  of  God,  flow- 
ing out  by  the  ways  there  described.     For  when  the  kind- 
ness and  love  of  God  appeared,  that  is,  in  the  fruits  of  it, 
then  did  this  alteration  ensue.     To  secure  us  hereof,  there 
is  not  any  thing  that  hath  a  loving  and  tender  nature  in  the 
world,  and  doth  act  suitably  thereunto,  which  God  hath  not 
compared  himself  unto.     Separate  all  weakness  and  imper- 
fection which  is  in  them,  yet  great  impressions  of  love  must 
abide.     He  is  as  a  father,  a  mother,  a  shepherd,  a  hen  over 

e  Te  quod  aUinet  non  sumus  soUiciti, — illud  modo  desideramus,  ut  patrera  nobis 
vel  seniel  intueri  concedatur.    Cartwright  Har.  in  Jolin  xiv.  8. 


28  OF    COMMUNION    WITH 

chickens,  and  the  like.     Psal.  ciii.  13.  Isa.  Ixiii.  16.  Matt. 
vi.  6.  Isa.  Ixvi.  13.  Psal.  xxiii.  1.  Isa.  xl.  11.  Matt.xxiii.  37. 

I  shall  not  need  to  add  any  more  proofs  ;  this  is  that 
which  is  demonstrated.  There  is  love  in  the  person  of  the 
Father  peculiarly  held  out  unto  the  saints,  as  wherein,  he 
will  and  doth  hold  communion  with  them. 

Now  to  complete  communion  with  the  Father  in  love, 
two  things  are  required  of  believers  ; 

(1.)  That  they  receive  it  of  him. 

(2.)  That  they  make  suitable  returns  unto  him. 

(1.)  That  they  do  receive  it.  Communion  consists  in 
giving  and  receiving.  Until  the  love  of  the  Father  be  re- 
ceived, we  have  no  communion  with  him  therein.  How 
then  is  this  love  of  the  Father  to  be  received,  so  as  to  hold 
fellowship  with  him?  I  answer,  by  faith.  The  receiving  of 
it,  is  the  believing  of  it.  God  hath  so  fully,  so  eminently 
revealed  his  love,  that  it  may  be  received  by  faith.  You 
believe  in  God,  John  xiv.  1.  that  is,  the  Father;  and  what 
is  to  be  believed  in  him?  His  love  ;  for,  he  is  love  ;  1  John 
viii.  8. 

It  is  true,  there  is  not  an  immediate  acting  of  faith  upon 
the  Father,  but  by  the  Son.  '  He  is  the  way,  the  truth,  and 
the  life  :  no  man  cometh  unto  the  Father,  but  by  him ;'  John 
xiv.  6.  He  is  the  merciful  high-priest  over  the  house  of  God, 
by  whom  we  have''  access  to  the  throne  of  grace  ;  by  him  is 
our  manuduction  unto  the  Father.  By  him  we  believe  in 
God;  1  Pet.  i.  21.  But  this  is  that  I  say  :  When  by  and 
through  Christ,  we  have  an  access  unto  the  Father,  we  then 
behold  his  glory  also,  and  see  his  love  that  he  peculiarly 
bears  unto  us,  and  act  faith  thereon.  We  are  then,  I  say, 
to  eye  it,  to  believe  it,  to  receive  it,  as  in  him ;  the  issues 
and  fruits  thereof,  being  made  out  unto  us,  through  Christ 
alone.  Though  there  be  no  light  for  us,  but  in  the  beams, 
yet  we  may  by  beams  see  the  sun,  which  is  the  fountain  of 
it.  Though  all  our  refreshment  actually  lie  in  the  streams, 
yet  by  them  we  are  led  up  unto  the  fountain.  Jesus  Christ, 
in  respect  of  the  love  of  the  Father,  is  but  the  beam,  the 
stream,  wherein  though  actually  all  our  light,  our  refresh- 
ment lies,  yet  by  him  we  are  led  to  the  fountain,  the  sun  of 
eternal  love  itself.     Would  believers  exercise  themselves 

h  Eph.  ii.  18. 


GOD    THE    FATHER.  29 

Jierein,  they  would  find  it  a  matter  of  no  small  spiritual  im- 
provement in  their  walking  with  God. 

This  is  that  which  is  aimed  at.  Many  dark  and  disturb- 
ing thoughts  are  apt  to  arise  in  this  thing.  Few  can  carry 
up  their  hearts  and  minds  to  this  height  by  faith,  as  to  rest 
their  souls  in  the  love  of  the  Father ;  they  live  below  it,  in 
the  troublesome  region  of  hopes  and  fears,  storms  and  clouds. 
All  here  is  serene  and  quiet.  But  how  to  attain  to  this 
pitch  they  know  not.  This  is  the  will  of  God,  that  he  may 
always  be  eyed  as  benign,  kind,  tender,  loving,  and  un- 
changeable therein  ;  and  that  peculiarly  as  the  Father,  as 
the  great  fountain  and  spring  of  all  gracious  communica- 
tions, and  fruits  of  love.  This  is  that  which  Christ  came 
to  reveal;  God  as  a  Father;  John  i.  18.  that  name  which 
he  declares  to  those  who  are  given  him  out  of  the  world ; 
John  xvii.  6.  And  this  is  that  which  he  effectually  leads  us 
to  by  himself,  as  he  is  the  only  way  of  going  to  God,  as  a 
Father  ;  John  xiv.  5,  6.  that  is,  as  loVe  ;  and  by  doing  so, 
gives  us  the  rest  which  he  promiseth ;  for  the  love  of  the 
Father  is  the  only  rest  of  the  soul.  It  is  true,  as  was  said, 
we  do  not  this  formally  in  the  first  instant  of  believing.  We 
believe  in  God  through  Christ;  1  Pet.  i,  21.  faith  seeks  out 
rest  for  the  soul.  This  is  presented  to  it  by  Christ,  the 
Mediator,  as  the  only  procuring  cause.  Here  it  abides  not, 
but  by  Christ  it  hath  an  access  to  the  Father,  Eph.  ii.  18. 
into  his  love,  finds  out  that  he  is  love,  as  having  a  design, 
a  purpose  of  love,  a  good  pleasure  towards  us  from  eternity ; 
a  delight,  a  complacency,  a  good  v^^ill  in  Christ ;  all  cause 
of  anger,  and  aversation  being  taken  away.  The  soul  being 
thus  by  faith  through  Christ,  and  by  him  brought  into  the 
bosom  of  God,  into  a  comfortable  persuasion,  and  spiritual 
perception  and  sense  of  his  love,  there  reposes  and  rests 
itself.  And  this  is  the  first  thing  the  saints  do,  in  their 
communion  with  the  Father,  of  the  due  improvement  where- 
of, more  afterward. 

(2.)  For  that  suitable  return  which  is  required,  this  also 
(in  a  main  part  of  it,  beyond  which  I  shall  not  now  extend 
it)  consisteth  in  love."    God  loves,  that  he  may  be  beloved.'' 

•  Deut.  vi.  4 — 6. 
i'  Amor  superne  descendens  ad  divinam  pulcritudinem  omnia  convocat.  Proclus 
lib.  de  Anima.  et  Daem. 


30  OF    COMMUNION    WITH 

When  he  comes  to  command  the  return  of  his  received  love 
to  complete  communion  with  him,  he  says,  *  My  son,  give 
me  thy  heart;'  Prov.  xxiii.  26.  thy  affections,  thy  love. 
'  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  strength,  and  with  all 
thy  mind;'  Luke  x.  27.  this  is  the  return  that  he  demandeth. 
When  the  soul  sees  God  in  his  dispensation  of  love,  to  be 
love,  to  be  infinitely  lovely  and  loving,  rests  upon,  and  de- 
lights in  him  as  such,  then  hath  it  communion  with  him  in 
love.  This  is  love,  that  God  loves  us  first,  and  then  we  love 
him  again.  I  shall  not  now  go  forth  into  a  description  of 
divine  love  ;  generally,  love^  is  an  affection  of  union  and 
nearness,  with  complacency  therein.  So  long  as  the  Father 
is  looked  on,  under  any  other  apprehension,  but  only  as  act- 
ing love  upon  the  soul,  it  breeds  in  the  soul  a  dread  and 
aversation."  Hence  the  flying  and  hiding  of  sinners,  in  the 
Scriptures.  But  when  he  who  is  the  Father,  is  considered 
as  a  father,  acting  love  on  the  soul,  this"  raises  it  to  love 
again.  This  is  in  faith,  the  ground  of  all  acceptable  obedi- 
ence ;  Deut.  v.  10.  Exod.  xx.  6.  Deut.  x.  12.  xi.  1.  13. 
xiii.  3. 

Thus  is  this  whole  business  stated  by  the  apostle  ;  Eph. 
i.  4.  '  According  as  he  hath  chosen  us  in  him  before  the  foun- 
dation of  the  world,  that  we  should  be  holy  and  without 
blame  before  him  in  love.'  It  begins  in  the  love  of  God ; 
and  ends  in  our  love  to  him-  That  is  it,  which  the  eternal 
love  of  God,  aims  at  in  us,  and  works  us  up  unto.  It  is  true, 
our  universal  obedience  falls  within  the  compass  of  our 
communion  with  God ;  but  that  is  with  him  as  God,  our 
blessed  sovereign  lawgiver  and  rewarder ;  as  he  is  the  Fa- 
ther, our  Father  in  Christ,  as  revealed  unto  us  to  be  love, 
above  and  contrary  to  all  the  expectations  of  the  natural 
man,  so  it  is  in  love  that  we  have  this  intercourse  with  him. 
Nor  do  I  intend  only  that  love,  which  is  as  the  life  and 
form  of  all  moral  obedience ;  but  a  peculiar  delight  and  ac- 
quiescing in  the  Father  revealed  effectually  as  love  unto 
the  soul. 

'  Unio  substantialis  est  causa  anioris  sui  ipsius,  similitudinis,  est  causa  amoris 
alterius ;  sed  unio  realis  quam  amans  quajrit  de  re  araata,  est  effectus  amoris.  Th. 
12.  q.  28.  1.  3.  ra  Josh.  xxii.  5.  xxiii.  11.  Nehein.  i.  5. 

"  Psal.  x\'iii.  1.  xxxi.  23.  xcvii.  10.  cxvi.  1.  1  Cor.  ii.  9.  James  i.  12.  Isa,  Iri.  6. 
Matt.  xxii.  37.  Rom.  viii.  28. 


GOD    THE     FATHER.  31 

That  this  communion  with  the  Father  in  love  may  be 
made  the  more  clear  and  evident,  I  shall  shew  two  things : 

[1.]  Wherein  this  love  of  God  unto  us,  and  our  love 
to  him  do  agree,  as  to  some  manner  of  analogy  and  likeness. 

[2.]    Wherein  they°  differ ;  which  will  farther  discover 
the  nature  of  each  of  them. 

[1.]  They  agree  in  two  things. 

1st.  That  they  are  each  a  love  of  rest  and  complacency. 

(1st.)  The  love  of  God  is  so  ;  Zeph.  iii.  17.  'The  Lord 
thy  God  in  the  midst  of  thee  is  mighty;  he  will  save,  he 
will  rejoice  over  thee  with  joy,  he  will  rest  in  his  love,  he 
will  joy  over  thee  with  singing.  Both  these  things  are  here 
assigned  unto  God  in  his  love  ;  Prest  and  delight.  The 
words  are  in3nK3  ti'nn>  he  shall  be  "silent  because  of  his  love.' 
To  rest  with  contentment  is  expressed  by  being  silent;  that 
is  without  repining,  without  complaint.  This  God  doth 
upon  the  account  of  his  own  love,  so  full,  so  every  way  com-  . 
plete  and  absolute,  that  it  will  not  allow  him  to  complain  of 
any  thing  in  them  whom  he  loves,  but  is  silent  on  the  ac- 
count thereof.  Or  rest  in  his  love,  that  is,  he  will  not  re- 
move it ;  he  will  not  seek  farther  for  another  object.  It 
shall  make  its  abode  upon  the  soul  where  it  is  once  fixed, 
for  ever.  And  complacency  or  delight;  'herejoiceth  with 
singing,'  as  one  that  is  fully  satisfied  in  that  object  he  hath 
fixed  his  love  on.  Here  are  two  words  used  to  express  the  de- 
light and  joy  that  God  hath  in  his  love  :  W>\D>  and  b*y.  The 
first  denotes  the  inward  affection  of  the  mind,  joy  of  heart ; 
and  to  set  out  the  intenseness  hereof,  it  is  said,  he  shall  do 
it  nnD'^^'n  in  gladness,  or  with  joy;  to  have  joy  of  heart  in 
gladness  is  the  highest  expression  of  delight  in  love.  The 
latter  word  denotes  not  the  inward  affection,  but  the  out- 
ward'' demonstration  of  it:  ayaXXiav  seems  to  be  formed  of 
it..  It  is  to  exult  in  outward  demonstration  of  internal  de- 
light and  joy.  'Tripudiare:'  to  leap,  as  men  overcome  with 
some  joyful  surprisal.    And  therefore,  God  is  said  to  do  this 

0  AvaXayov  S'  Iv  a'ura.a-an;  Tai(;  xa6'  iiTTEgop^w  o2ff-aij  tfitXimi; ,  not  tw  (flXKiriv  h"  yiviaSrai, 
&c.  Arist.  Eth.  lib.  8.  cap.  7. 

P  EfFectus  amoris  quando  habetur  amatiim,  est  delectatio.  Thorn.  12.  q.  25.  a.  2. 
1.  Amor  est  coniplacentia  amantis  in  amato.  Amor  est  luotus  cordis,  delectantis  se 
in  aliquo.  August. 

1  Externum  magis  gaudii  gestum,  quam  internam  auimi  Isetitiam  significat,  cum 
veluttripudiis  et  voiutationibus  gaudere  se  quis  ostendit.  Pagnin.  b')i  ;  Iffititia  ges- 
tiit,  animi  laetitiara  gestu  corporis  expressit,  exilivit  gaudio.  Calas. 


32  OF    COMMUNION  WITH 

nnD,  with  a  joyful  sound,  or  singing  ;  to  rejoice  with  glad- 
ness of  heart,  to  exult  with  singing  and  praise,  argues  the 
greatest  delight  and  complacency  possible.  When  he  would 
express  the  contrary  of  this  love,  he  says,  ovk  euSoicrjaE,  he 
was  not  well  pleased ;  1  Cor.  x.  5.  he  fixed  not  his  delight, 
nor  rest  on  them.  And  '  if  any  man  draw  back,  the  Lord's 
soul  hath  no  pleasure  in  him  ;'  Heb.  x.  38.  Jer,  xxii.  28. 
Hos.  viii.  8.  Mark  i.  10.  He  takes  pleasure  in  those  that 
abide  with  him.  He  sings  to  his  church,  a  vineyard  of  red 
wine,  I  the  Lord  do  keep  it ;'  Isa.  xxvii.  3.  Psal.  cxlvii.  11. 
cxlix.  4.  There  is  rest  and  complacency  in  his  love.  There 
is  in  the  Hebrew,  but  a  metathesis  of  a  letter  between  the 
word  that  signifies  a  love  of  will  and  desire  (nns  is  so  to  love), 
and  that  which  denotes  a  love  of  rest  and  acquiescency 
(which  is,  n^s)  and  both  are  applied  to  God.  He  wills  good 
to  us,  that  he  may  rest  in  that  will.  Some  say  ajuTrav,  '  to 
love,'  is  from  a'^av  -Ko^iaOai,  perfectly  to  acquiesce  in  the 
thing  loved.  And  when  God  calls  his  Son,  ayaTrrjrov,  *  be- 
loved,' Matt.  iii.  17.  he  adds  as  an  exposition  of  it,  Iv  lo 
£uSoKJ)(Ta,  in  whom  I  rest  well  pleased. 

2dly.  The  return "  that  the  saints  make  unto  him  to 
complete  communion  with  him  herein,  holds  some  analogy 
with  his  love  in  this ;  for  it  is  a  love  also  of^  rest  and  de- 
light. '  Return  to  thy  rest,  O  my  soul,'  says  David  ;  Psal. 
cxvi.  7.  He  makes  God  his  rest;  that  is,  he  in  whom  his 
soul  doth  rest,  without  seeking  farther,  for  a  more  suitable 
and  desirable  object;  'Whom  have  I,'  saith  he,  'in  heaven 
but  thee?  and  there  is  none  upon  earth  that  I  desire  besides 
thee  ;'  Psal.  Ixxiii.  25.^  Thus  the  soul  gathers  itself  from  all 
its  wanderings,  from  all  other  beloved's,  to  rest  in  God  alone, 
to  satiate  and  content  himself  in  him,  choosing  the  Father 
for  his  present  and  eternal  rest.  And  this  also  with  de- 
light ;  '  Thy  lovingkindness,'  saith  the  psalmist,  '  is  better 
than  life,  therefore,  will  I  praise  thee  ;'  Psal.  Ixiii.  3.  Than 
life,  CD'TID  before  lives.  I  will  not  deny,  but  life  in  a  single 
consideration  sometimes  is  so  expressed.  But  always  em- 
phatically; so  that  the  whole  life,  with  all  the  concernments 
of  it,  which  may  render  it  considerable,  are  thereby  intended. 

'  Fecisti  nos  ad  te,  domine,  et  irrequietum  est  cor  nostrum  donee  veniat  ad  te. 
9  Psal.  xxxvii.  7.  Isa.  xxviii.  12.  Heb.  iv.  9. 


GOD    THE    FATHER.  33 

Austin  on  this  place,  reading  it*  'super  vitas,'  extends  it  to 
the  several  courses  of  life  that  men  engage  themselves  in. 
Life  in  the  whole  continuance  of  it  with  all  its  advantages 
whatever,  is  at  least  intended.  Supposing  himself  in  the 
jaws  of  death,  rolling  into  the  grave  through  innumerable 
troubles,  yet  he  found  more  sweetness  in  God,  than  in  a 
long  life,  under  its  best  and  most  noble  considerations,  at- 
tended with  all  enjoyments  that  make  it  pleasant  and  com- 
fortable. From  both  these,  is  that  of  the  church  in  Hosea 
xiv.  3.  '  Ashur  shall  not  save  us,  we  will  not  ride  upon 
horses,  neither  will  we  say  any  more  to  the  works  of  our 
hands.  Ye  are  our  gods ;  for  in  thee  the  fatherless  find  mercy.' 
They  reject  the  most  goodly  appearances  of  rest  and  con- 
tentment, to  make  up  all  in  God,  on  whom  they  cast  them- 
selves as  otherwise  helpless  orphans. 

The  mutual  love  of  God  and  the  saints  aoree  in  this,  that 
the  way  of  communicating  the  issues  and  fruits  of  these 
loves,  is  only  in  Christ.  The  Father  communicates  no  issue 
of  his  love  unto  us  but  through  Christ ;  and  we  make  no 
return  of  love  unto  him  but  through  Christ ;  he  is  the  trea- 
sure wherein  the  Father  disposeth  all  the  riches  of  his  grace, 
taken  from  the  bottomless  mine  of  his  eternal  love,  and  he 
is  the  Priest  into  whose  hand  we  put  all  the  offerings,  that 
we  return  unto  the  Father.  Thence  he  is  first,  and  by  way 
of  eminency,  said  to  love  the  Son  ;  not  only  as  his  eternal 
Son,  as  he  was  the  delight  of  his  soul  before  the  foundation 
of  the  world  \  Prov.  viii.  30.  but  also  as  our  Mediator,  and 
the  means  of  conveying  his  love  to  us;  Matt.  iii.  17.  John 
iii.  33.  V.  21.  X.  17.  xv.9.  xvii.  24;  And  we  are  said  through 
him  to  believe  in,  and  to  have  access  to  God. 

1st.  The  Father  loves  us,  and  '  chooseth  us  before  the 
foundation  of  the  world  ;'  but  in  the  pursuit  of  that  love,  he 
'  blesseth  us  with  all  spiritual  blessings  in  heavenly  places 
in  Christ;'  Eph.  i.  3,  4.  From  his  love,  he  sheds  or  pours 
out  the  Holy  Spirit  richly  upon  us,  through  Jesus  Christ 
our  Saviour  ;  Tit.  iii.  6.  In  the  pouring  out  of  his  love,  there 
is  not  one  drop  falls  besides  the  Lord  Christ.  The  holy 
anointing  oil,  was  all  poured  on  the  head  of  Aaron ;  Psal. 

t  Super  vitas:  quas  vitas?  Quas  sibi  liomines  eligunt ;  alius  elegit  sibi  vitam  iie- 
sociandi,  alius  vitam  rusticandi  ;  alius  vitam  fsenerandi,  alius  vitam  inililandi,  alius 
illara  alius  illam.  Diverse  sunt  vitjr.sed  raelior  est  misericordia  tua  super  vitas  nos- 
tras. Aug.  Enarrat.  in  Psal,  62. 

VOL.    X.  D 


34  OF    COMMUNION    WITH 

cxxxiii.  2.  and  thence  went  down  to  the  skirts  of  his  cloth- 
ing.    Love  is  first  poured  out  on  Christ ;  and  from  him  it 
drops  as  the  dew  of  Herraon  upon  the  souls  of  his  saints. 
The  Father  will  have  him  to  have  the  pre-eminence  in  all 
things  ;  Col.  i.  18.  *it  pleased  him,  that  in  him  all  fulness 
should  dwell ;'  ver.  19.  '  that  of  his  fulness  we  might  receive, 
and  grace  for  grace;'  John  i.  16.  Though  the  love  of  the 
Father's  purpose  and  good  pleasure,  have  its  rise  and  foun- 
dation in  his  mere  grace  and  will,  yet  the  design  of  its  ac- 
complishment is  only  in  Christ.     All  the  fruits  of  it,  are 
first  given  to  him  ;  and  it  is  in  him  only  that  they  are  dis- 
pensed to  us.     So  that  though  the  saints  may,  nay,  do  see 
an  infinite  ocean  of  love  unto  them  in  the  bosom  of  the  Fa- 
ther, yet  they  are  not  to  look  for  one  drop  from  him,  but 
what  comes  through  Christ.     He  is  the  only  means  of  com- 
munication.   Love  in  the  Father,  is  like  honey  in  the  flower; 
it  must  be  in  the  comb,  before  it  be  for  our  use.     Christ 
must  extract  and  prepare  this  honey  for  us.     He  draws  this 
water  from  the  fountain  (through  union  and  dispensation 
of  fulness),  we  by  faith,  from  the  wells  of  salvation  that  are 
in  him.     This  was  in  part  before  discovered. 

2dly.  Our  returns  are  all  in  him,  andb  y  him  also.  And 
well  is  it  with  us,  that  it  is  so.  What  lame  and  blind  sacri- 
fices, should  we  otherwise  present  unto  God.  He  "  bears 
the  iniquity  of  our  offerings,  and  he  adds  incense  unto  our 
prayers.  Our  love  is  fixed  on  the  Father,  but  it  is  conveyed 
to  him,  through  the  Son  of  his  love.  He  is  the  only  way 
for  our  graces,  as  well  as  our  persons  to  go  unto  God ; 
through  him  passeth  all  our  desire,  our  delight,  our  compla- 
cency, our  obedience.     Of  which  more  afterward. 

Now  in  these  two  things  there  is  some  resemblance,  be- 
tween that  mutual  love  of  the  Father  and  the  saints,  wherein 
they  hold  communion. 

2.  There  are  sundry  things  wherein  they  differ. 

(1.)  The  love  of  God  is  a  love  of  bounty,  our  love  unto 
him  is  a  love  of  duty. 

1st.  The  love  of  the  Father  is  a  love  of  bounty,  a  descend- 
ing love.  Such  a  love  as  carries  him  out  to  do  good  things 
to  us,  great  things  for  us.  His  love  lies  at  the  bottom  of  all 
dispensations  towards  us  :  and  we  scarce  any  where  find  any 

"  Exod.  xxviii.  38.  Rev.  viii.  3.  John  xiv.  6.  Heb,  x.  20—22. 


GOD    THE   FATHER.  35 

mention  of  it,  but  it  is  held  out  as  the  cause  and  fountain 
of  some  free  gift,  flowing  from  it.  He  "  loves  us  and  sends 
his  Son  to  die  for  us  ;  he  loves  us;  and  blesseth  us  with  all 
spiritual  blessings.  Loving  is  choosing;  Rom.  ix.  11,  12. 
He  loves  us  and  chastiseth  us.  A  ^  love  like  that  of  the 
heavens  to  the  earth,  when  being  full  of  rain,  they  pour  forth 
showers  to  make  it  fruitful ;  as  the  sea  communicates  his 
waters  to  the  rivers ;  by  the  way  of  bounty,  out  of  its  own 
fulness  :  they  return  unto  it  only  what  they  receive  from  it. 
It  is  the  love  of  a  spring,  of  a  fountain,  always  communi- 
cating. ^A  love  from  whence  proceeds  every  thing  that  is 
lovely  in  its  object.  It  infuseth  into,  and  creates  goodness 
in  the  persons  beloved  ;^  and  this  answers  the  description  of 
love  given  by  the  philosopher.  To  love,  saith  he,  tart  [5ov- 
Xea^ai  Tivl  a  oierai  aya^a,  koi  Kara  ^vva/miv  irpaKTiKov  dvai  tov- 
Twv.  He  that  loves,  works  out  good  to  them  he  loveth,  as 
he  is  able.  God's  power  and  will  are  commensurate.  What 
he  willeth  he  worketh. 

2dly.  Ourlove  unto  God,  is  a  love  of  duty  ;  the  love  of  a 
child.  His  love  descends  upon  us  in  bounty  and  fruitful- 
ness;»  ourlove  ascends  unto  him,  in  duty  and  thankfulness. 
He  adds  to  us  by  his  love,  we  nothing  to  him  by  ours.  Our 
goodness  extends  not  unto  him.  Though  our  love  be  fixed 
on  him  ''immediately,  yet  no  fruit  of  our  love  reacheth  him 
immediately ;  though  he  requires  our  love,  he  is  not  benefited 
by  it ;  Job  xxxv.  5 — 8.  Rom.  xi.  35.  Job  xxii.  2,  3.  It  is 
indeed  made  up  of  these  four  things:  1.  Rest.  2.  Delight. 
3.  Reverence.  4.  Obedience.  By  these  do  we  hold  com- 
munion with  the  Father  in  his  love.  Hence  God  calls  that 
love  which  is  due  to  him  as  a  Father,  'honour  :'  Mai.  i.  6. 
*If  I  be  a  Father,  where  is  mine  honour?'  It  is  a  deserved 
act  of  duty. 

(2.)  They  differ  in  this  :  The  love  of  the  Father  unto  us 
is  an  antecedent  love,  our  love  unto  him  is  a  consequent  love. 

1st.  The  love  of  the  Father  unto  us  is  an  antecedent  love, 
and  that  in  two  respects. 

X  John  iii.  16.  Rom.  v.  8.  Eph.  i.  3,  4.   I  John  iv.  9, 10.  Heb.  xii.  6.   Rev.  iii.  19. 

y  E?av  Se  o-BfMiov  ov^Mov  TTXtifovfASVov  ofJi,Bfiov,  miciiV  iU  yoXav.  Eurip. 
«  Amof  Dei  est  infundens  et  creans  bonitatem  in  araatis.  Th.  p.  p.  q.  20.  A.  2.  C. 
"  Amor  Dei  causat  bonitatem  in  rebus,  sed  amor  noster  causatur  ab  ca. 
b  Dilectio  quas  est  appetativae  virtutis  actus,  etiam  in  statum  vias  tcndit  in  Dcui« 
prime  et  immediate.  Th.  22.  q.  27.  a.  4. 

D  2 


3G  OF    COMMUNION    WITH      - 

1st.  It  is  antecedent  in  respect  of  our  love  :  1  John  iv.  10. 
'  Herein  is  love,  not  that  we  loved  God,  but  that  he  loved  us.' 
His  love  o;oes  before  ours.  The  Father  loves  the  child,  when 
the  child  knows  not  the  Father ;  much  less  loves  him.  Yea, 
we  are  by  nature  ^ioaTvyng,  Rom.  i.  30.  haters  of  God.  He 
is  in  his  own  nature  (piXav^pujTrog,  a  lover  of  men  :  and 
surely  all  mutual  love  between  him  and  us,  must  begin  on 
his  hand. 

2dly.  In  respect  of  all  other  causes  of  love  whatever.  It 
goes  not  only  before  our  love,  but  also  any  thing  in  us,  that 
is  lovely. '^  Rom.  v.  8.  '  God  commendeth  his  love  towards 
us,  in  that  whilst  we  were  yet  sinners  Christ  died  for  us.' 
Not  only  his  love,  but  the  eminent  fruit  thereof,  is  made  out 
towards  us,  as  sinners.  Sin  holds  out  all  of  unloveliness, 
and  undesirableness,  that  can  be  in  a  creature.  The  very 
mention  of  that,  removes  all  causes,  all  moving  occasions  of 
love  whatever.  Yet  as  such,  have  we  the  commendation  of 
the  Father's  love  unto  us,  by  a  most  signal  testimony.  Not 
only  when  we  have  done  no  good,  but  when  we  are  in  our 
blood,  doth  he  love  us.  Not  because  we  are  better  than 
others  ;  but  because  himself  is  infinitely  good.  His  kind- 
ness appears  when  we  are  foolish  and  disobedient.  Hence 
he  is  said  to  love  the  world,  that  is,  those  who  have  no- 
thing but  what  is  in  and  of  the  world,  whose  whole  lies 
in  evil. 

2dly.  Our  love  is  consequential  in  both  these  regards. 

(1st.)  In  respect  of  the  love  of  God.  Never  did  creature 
turn  his  affections  towards  God,  if  the  heart  of  God  were  not 
first  set  upon  him. 

(2dly.)  In  respect  of  sufficient  causes  of  love.  God 
must  be  revealed  unto  us  as  lovely  and  desirable,  as  a  fit  and 
suitable  object  unto  the  soul  to  set  up  its  rest  upon,  before 
we  can  bear  any  love  unto  him.  The  saints  (in  this  sense) 
do  not  love  God  for  nothing,  but  for  that  excellency,  love- 
liness, and  desirableness  that  is  in  him.  As  the  psalmist 
says  in  one  particular,  Psal.  cxvi.  19.  '  I  love  the  Lord  be- 
cause !'  so  may  we  in  general,  we  love  th6  Lord  because  ! 
Or,  as  David,  in  another  case, 'What  have  I  now  done,  is  there 


c  Ezek.  xvi.  5—10,  &:c.  Rom.  ix.  11,  12.  Tit.  iii,  3—6.  Deut.  vii.  6--8.  Matt. 
xi.  25,  26.  John  iii.  16. 


GOD    THE    FATHER.  37 

not  a  cause  V  If  anyman  inquire  about  our  love  to  God,  we 
may  say.  What  have  we  now  done,  is  there  not  a  cause? 

3dly.  They  differ  in  this  also.  The  love  of  God  is  like 
himself,  equal,  constant,  not  capable  of  augmentation,  or 
diminution  :  our  love  is  like  ourselves,  unequal,  increasing: 
waning,  growing,  declining.  His,  like  the  sun,  always  the 
same  in  its  light,  though  a  cloud  may  sometimes  interpose , 
ours,  as  the  moon,  hath  its  enlargements  and  straitenings. 

(1st.)  The  love  of  the  Father  is  equal,  &c.'^  whom  he 
loves,  he  loves  unto  the  end,  and  he  loves  them  always  alike. 
*  The  strength  of  Israel  is  not  a  man  that  he  should  repent.' 
On  whom  he  fixes  his  love,  it  is  immutable  :  it  doth  not  grow 
to  eternity,  it  is  not  diminished  at  any  time.  It  is  an  eternal 
love,  that  had  no  beginning,  that  shall  have  no  ending; 
that  cannot  be  heightened  by  any  act  of  ours,  that  cannot 
be  lessened  by  any  thing  in  us ;  I  say,  in  itself  it  is  thus, 
otherwise  in  a  twofold  regard  it  may  admit  of  change. 

[1st.]  In  respect  of  its  fruits  ;  it  is,  as  I  said,  a  fruitful  love, 
a  love  of  bounty.  In  reference  unto  those  fruits,  it  may 
sometimes  be  greater,  sometimes  less  :  its  communications 
are  various.  Who  amono;  the  saints,  finds  it  not?  What 
life,  what  light,  what  strength,  sometimes  ?  and  again,  how 
dead,  how  dark,  how  weak,  as  God  is  pleased  to  let  out,  or 
to  restrain  the  fruits  of  his  love?  All  the  graces  of  the  Spi- 
rit in  us,  all  sanctified  enjoyments  whatever,  are  fruits  of  his 
love.  How  variously  these  are  dispensed,  how  differently  at 
sundry  seasons,  to  the  same  persons,  experience  will  abun- 
dantly testify. 

[2dly.]  In  respect  of  its  discoveries  and  manifestations. 
'  He  sheds  abroad  his  love  in  our  hearts  by  the  Holy  Ghost;' 
Rom.  v.  5.  gives  us  a  sense  of  it :  manifests  it  unto  us.  Now 
this  is  'various  and  changeable,  sometimes  more,  sometimes 
less :  now  he  shines,  anon  hides  his  face,  as  it  may  be  for 
our  profit.  Our  Father  will  not  always  chide,  lest  we  be 
cast  down ;  he  doth  not  always  smile,  lest  we  be  full  and 
neglect  him :  but  yet  still  his  love  in  itself  is  the  same. 
When  for  a  little  moment  he  hides  his  face,  yet  he  gathers 
us  with  everlasting  kindness. 

d  1  Sam.  XV.  29.  Isa.  xlvi.  70.  Jer.  xxxvii.  3.  Mai.  i.  6.  James  i.  17.  2  Tim.  ii.  89. 
e  Psal.  xxxi.  16.  Ixvii.  1.  cxix.  135.  xiii.  1.  xxvii.  9.  xxx.  7.  Ixxxviii.  14.  Isa- 
viii.  17. 


38  OF    COMMUNION    WITH 

Ob.  But  you  will  say,  This  comes  nigh  to  that  blasphemy, 
that  God  loves  his  people  in  their  sinning,  as  well  as  in  their 
strictest  obedience :  and  if  so,  who  will  care  to  serve  him 
more,  or  to  walk  with  him  unto  well-pleasing? 

Ans.  There  are  few  truths  of  Christ,  which  from  some  or 
other,  have  not  received  like  entertainment  with  this.  Terms 
and  appellations  are  at  the  will  of  every  imposer :  things  are 
not  at  all  varied  by  them.     The  love  of  God  in  itself,  is  the 
eternal  purpose  and  act  of  his  will.    This  is  no  more  change- 
able than  God  himself ;    if  it  were,  no  flesh  could  be  saved  : 
but  it  ""changeth  not,  and  we  are  not  consumed.    What  then  ? 
Loves  he  his  people  in  their  sinning?    Yes,  his  people,  not 
their  sinning.     Alters  §he  not  his  love  towards  them?    Not 
the  purpose  of  his  will,  but  the  dispensations  of  his  grace. 
He  rebukes  them,  he  chastens  them,  he  hides  his  face  from 
them,  he  smites  them,  he  fills  them  with  a  sense  of  indigna- 
tion ;  but  woe,  woe  would  it  be  to  us,  should  he  change  m 
his  love,  or  take  away  his  kindness  from  us.     Those  very 
things  which  seem  to  be  demonstrations  of  the  change  of 
his  affections  towards  his,  do  as  clearly  proceed  from  love, 
as  those  which  seem  to  be  the  most  genuine  issues  thereof. 
But  will  not  this  encourage  to  sin?    He  never  tasted  of  the 
love  of  God,  that  can  seriously  make  this  objection.     The 
doctrine  of  grace  may  be  turned  into  wantonness,  the  princi- 
ple cannot.     I  shall  not  wrong  the  saints,  by  giving  other 
answer  to  this  objection.     Detestation  of  sin  in  any  may 
well  consist  with  the  acceptation  of  their  persons,  and  their 
designation  to  life  eternal. 

But  now  our  love  to  God  is  ebbing  and  flowing,  waning 
and  increasing.  We  lose  our  first  love,  and  we  grow  again 
in  love.^  Scarce  a  day  at  a  stand.  What  poor  creatures 
are  we  ?  How  unlike  the  Lord  and  his  love  ?  '  unstable  as 
water,  we  cannot  excel.'  Now  it  is,  '  though  all  men  forsake 
thee,  I  will  not ;'  anon,  '  I  know  not  the  man.'  One  day,  '  I 
shall  never  be  moved,  my  hill  is  so  strong ;'  the  next, '  all 
men  are  liars,  I  shall  perish.'  Whenever  was  the  time, 
wherever  was  the  place,  that  our  love  was  one  day  equal  to- 
wards God? 

f  Mai.  iii.  6. 
S  Psal.  xxxix.  11.  Heb.  xii.  7,  8.  Rev.  iii.  19.  Isa.  viii.  17.  Ivii.  17.  Job  vi.  3. 
Psal.  vi.  6.  xxxviii.  S — .5,  &c. 

h  Rev.  ii.  .'>.  iii.  2.  Eph.  iii,  16 — 19. 


GOD    THE    FATHER.  39 

And  thus  these  agreements  and  discrepancies,  do  farther 
describe  that  mutual  love  of  the  Father  and  the  saints, 
wherein  they  hold  communion.  Other  instances,  as  to  the 
person  of  the  Father  I  shall  not  give,  but  endeavour  to  make 
some  improvement  of  this,  in  the  next  chapter. 


CHAP.  IV. 

Inferences  on  the  former  doctrine  concerning  communion  with 
the  Father  in  love. 

Having  thus  discovered  the  nature  of  that  distinct  commu- 
nion which  we  have  with  the  Father,  it  remaineth  that  we 
give  some  exhortations  unto  it,  directions  in  it,  and  take 
some  observations  from  it. 

1,  First,  then,  this  is  a  duty  wherein  it  is  most  evident 
that  Christians  are  but  little  exercised,  namely,  in  holding 
immediate  communion  with  the  Father  in  love.  Unac- 
quaintedness  with  our  mercies,  our  privileges,  is  our  sin,  as 
well  as  our  trouble.  We  hearken  not  to  the  voice  of  the 
Spirit,*  'which  is  given  unto  us,  that  we  may  know  the 
things,  that  are  freely  bestowed  on  us  of  God.'  This  makes 
us  go  heavily,  when  we  might  rejoice  ;  and  to  be  weak, 
where  we  might  be  strong  in  the  Lord.  How  few  of  the 
saints  are  experimentally  acquainted  with  this  privilege,  of 
holding  immediate  communion  with  the  Father  in  love  ?  With 
what  anxious  doubtful  thoughts,  do  they  look  upon  him  ? 
What  fears,  what  questionings  are  there,  of  his  good  will 
and  kindness  ?  At  the  best,  many  think  there  is  no  sweet- 
ness at  all  in  him  towards  us,  but  what  is  purchased  at  the 
high  price  of  the  blood  of  Jesus  :  it  is  true,  that  alone  is  the 
way  of  communication  :  but  the  free  fountain  and  spring  of 
all,  is  in  the  bosom  of  the  Father  \^ '  eternal  life  was  with  the 
Father,  and  is  manifested  unto  us.'     Let  us  then, 

(1.)  Eye  the  Father  as  love;  look  not  on  him,  as  an 
always  lowering  Father,  but  as  one  mosf^  kind  and  tender. 

»  1  Cor.  ii.  12. 

''  2,am,  nv  Trgk  tov  TraTEpa,  KcCi  £<f>avE5»9>i  Ji^iV.  1  John  i.  2. 

f  Psal.  ciii.  9.  Mic.  vii.  18. 


40  OF    COMMUNION    WITH 

Let  us  look  on  him  by  faith,  as  one  that  hath  had  thoughts 
of  kindness  towards  us  from  everlasting.  It  is  misappre- 
hension of  God,  that  makes  any  run  from  him,  who  have  the 
least  breathing  wrought  in  them  after  him.  *  They  that  know 
thee  will  put  their  trust  in  thee.'  Men  cannot  abide  with 
God  in  spiritual  meditations.  He  loseth  souls'  company 
by  their  want  of  this  insight  into  his  love.  They  fix  their 
thoughts  only  on  his  terrible  majesty,  severity,  and  greatness, 
and  so  their  spirits  are  not  endeared.  Would  a  soul  conti- 
nually eye  his  everlasting  tenderness  and  compassion,  his 
thoughts  of  kindness  that  have  been  from  of  old,  his  present 
gracious  acceptance,  it  could  not  bear  an  hour's  absence  from 
him ;  whereas  now,  perhaps,  it  cannot  watch  with  him  one 
hour.  Let  then  this  be  the  saints'  first  notion  of  the  Father, 
as  one  full  of  eternal  free  love  towards  them  :  let  their  hearts 
and  thoughts  be  filled  with  breaking  through  all  discourage- 
ments that  lie  in  the  way.  To  raise  them  hereunto,  let  them 
consider, 

[1.]  Whose  love  it  is?    It  is  the  love  of  him  who  is  in 
himself  all-sufficient,  infinitely  satiated  with  himself  and  his 
own  glorious  excellencies   and  perfections  ;   who  hath  no 
need  to   go  forth  with  his  love  unto  others,  nor  to  seek  an 
object  of  it  without  himself.     There  might  he  rest  with  de- 
light  and  complacency  to   eternity.     He  is  sufficient  unto 
his  own  love.     He  had  his  Son  also,  his  eternal'*  wisdom  to 
rejoice  and  delight  himself  in  from  all  eternity  ;  Prov.  viii.  30. 
This  might  take  up  and  satiate  the  whole  delight  of  the  Fa- 
ther;  but  he  will  love  his  saints  also.     And  it  is  such  a  love, 
as  wherein  he  seeks  not  his  own  satisfaction  only,  but  our 
good  therein  also.     The  love  of  a  God,  the  love  of  a  Father, 
"whose  proper  outgoings  are  kindness  and  bounty. 
[2.]  What  kind  of  love  it  is  ?     And  it  is, 
1st.  Eternal.  It  was  fixed  on  us  before  the*  foundation 
of  the  world  ;  before  we  were,  or  had  done  the  least  good  • 
then  were  his  thoughts  upon  us,  then  was  his  delight  in  us. 
Then  did  the  Son  rejoice  in  the  thoughts  of  fulfilling  his 
Father's  delight  in  him;  Prov.  viii.  30.     Yea,  the  delight  of 
the  Father  in  the  Son  there  mentioned,  ig  not  so  much  his 
absolute  delight  in  him,  as  the  express  image  of  his  person, 

•'  an  av  Zi'V^Ti!V.'  optinie  in  Dei  (iliiiin  .juadral,  |iatrisilelicias.  Mercer  in  loc 
•  K»ui    ix.  11,  !■?.  Acts  XV.  IB.  2  Tim.  i.  9.   ii.  1!'.  Prov.  viii.  31.  Jer.  xxxi.  S. 


GOD    THE    FATHEll.  41 

and  the  brightness  of  his  glory,  wherein  he  might  behold  all 
his  own  excellencies  and  perfections  ;  but  with  respect  unto 
his  love,  and  his  delight  in  the  sons  of  men.  So  the  order 
of  the  words  require  us  to  understand  it :  '  I  was  daily  his 
delight;'  and  'my  delights  were  with  the  sons  of  men.' 
That  is,  in  the  thoughts  of  kindness  and  redemption  for 
them  :  and  in  that  respect  also,  was  he  his  Father's  delight. 
It  was  from  eternity  that  he  laid  in  his  own  bosom  a  design 
for  our  happiness.  The  very  thoughts  of  this,  is  enough  to 
make  all  that  is  within  us,  like  the  babe  in  the  womb  of 
Elizabeth,  to  leap  for  joy.  A  sense  of  it  cannot  but  pros- 
trate our  souls  to  the  lowest  abasement  of  a  humble, holy 
reverence,  and  make  us  rejoice  before  him  with  trembling. 

2dly,  Free.  He*^  loves  us  because  he  will;  there  was, 
there  is,  nothing  in  us,  for  which  we  should  be  beloved.  Did 
we  deserve  his  love,  it  must  go  less  in  its  valuation.  Things 
of  due  debt,  are  seldom  the  matter  of  thankfulness  ;  but 
that  which  is  eternally  antecedent  to  our  being,  must  needs 
be  absolutely  free  in  its  respects  to  our  well-being.  This 
gives  it  life  and  being,  is  the  reason  of  it,  and  sets  a  price 
upon  it ;  Rom.  ix.  12.  Eph.  i.  3,  4.  Titus  iii.  5.  James  i.  18. 

3dly.  ^Unchangeable.  Though  we  change  every  day,  yet 
his  love  changeth  not.  Could  any  kind  of  provocation  turn 
it  away,  it  had  long  since  ceased.  Its  unchangeableness 
is  that  which  carrieth  out  the  Father,  unto  that  infiniteness 
of  patience  and  forbearance,  without  which  we  die,  we 
perish;  2  Pet.  iii.  9.  which  he  exerciseth  towards  us.  And 
it  is, 

4thly.  ''Distinguishing.  He  hath  not  thus  loved  all  the 
world.  '  Jacob  have  I  loved,  but  I  hated  Esau  ;'  why  should 
he  fix  his  love  on  us,  and  pass  by  millions  from  whom  we 
differ  not  by'  nature  :  that  he  should  makeussharers  in  that, 
and  all  the  fruits  of  it,  which  most  of  the  great  and ''  wise 
men  of  the  world  are  excluded  from  :  I  name  but  the  heads 
of  things.     Let  them  enlarge  whose  hearts  are  touched. 

Let,  I  say,  the  soul  frequently  eye  the  love  of  the  Father, 

'  Matt.  xi.  25,  26.  Hoc  tanto  ct  tain  inefl'abili  bono,  nemo  inventus  est  dignus  ; 
soidet  natura  sine  gratia.   Pros,  de  lib.  Arb.  ad  Ruff. 

s  Mai.  iii.  6.  James  i.  i7.  Hos.  xi.  9. 

'•  Rom.  ix.  12.  Omnia  diligit  Deus,  qua;  fecit  et  infer  ea  ningis  diligit  crcaturas 
rationales,  et  de  illis  eas  auiplius  qua;  sunt  membra  unigeniti  sui.  Et  inuito  magis 
jpsum  unigenitum.   August. 

'  Eph.  ii.  3.  ^  Matt.  xi.  26,  27.   1  Cor.  i.  20. 


42  OF    COMMUNION    WITH 

I 

and  that  under  these  considerations  :  they  are  all  soul-con- 
quering and  endearing. 

(2.)  So  eye  it,  as  to  receive  it;  unless  this  be  added,  all 
is  in  vain  as  to  any  communion  with  God.  We  do  not  hold 
communion  vvith  him  in  any  thing,  until  it  be  received  by 
faith.  This  then  is  that  which  I  would  provoke  the  saints 
of  God  unto,  even  to'  believe  this  love  of  God  for  themselves, 
and  their  own  part ;  believe  that  such  is  the  heart  of  the 
Father  towards  them,  accept  of  his  witness  herein.  His 
love  is  not  ours  in  the  sweetness  of  it,  until  it  be  so  received. 
Continually  then  act  thoughts  of  faith  on  God,  as  love  to 
thee,  as  embracing  thee  with  the  eternal  free  love  before  de- 
scribed. When  the  Lord  is  by  his  word  presented  as  such 
unto  thee,  let  thy  mind  know  it,  and  assent  that  it  is  so  ; 
and  thy  will  embrace  it,  in  its  being  so ;  and  all  thy  affec- 
tions be  filled  with  it.  Set  thy  whole  heart  to  it  ;  let  it  be 
bound  with  the  cords  of  this  love.™  If  the  king  be  bound 
in  the  galleries  with  thy  love,  shouldest  thou  not  be  bound 
in  heaven  with  his? 

(3.)  Let  it  have  its  proper  fruit  and  eflacacy  upon  thy 
heart,  in  return  of  love  to  him  again.  So  shall  we  walk  in 
the  light  of  God's  countenance,  and  hold  holy  communion 
with  our  Father  all  the  day  long.  Let  us  not  deal  unkindly 
with  him,  and  return  him  slighting  for  his  good  will.  Let 
there  not  be  such  a  heart  in  us,  as  to  deal  so  unthankfully 
with  our  God. 

Now  to  further  us  in  this  duty  and  the  daily  constant 
practice  of  it,  I  shall  add  one  or  two  considerations  that  may 
be  of  importance  thereunto.     As, 

[1.]  It  is  exceeding  acceptable  unto  God  even  our  Father, 
that  we  should  thus  hold  communion  with  him  in  his  love  ; 
that  he  may  be  received  into  our  souls,  as  one  full  of  love, 
tenderness,  and  kindness,  towards  us.  FJesh  and  blood  is 
apt  to  have  very  hard  thoughts  of  him  :  to  think  he  is  always 
angry,  yea,  implacable  :  that  it  is  not  for  poor  creatures  to 
draw  nigh  to  him :  that  nothing  in  the  world  is  more  desir- 
able than  never  to  come  into  his  presence,  or,  as  they  say, 
where  he  hath  any  thing  to  do.  *  Who"  amongst  us  shall 
dwell  with  that  devouring  fire,  who  amongst  us  shall  inhabit 
with  those  everlasting  burnings  V  say  the  sinners  in  Sion. 

'  1  John  iv.  16.  •"  Cant.  vii.  5.  "  Isa.  xxxiii.  15,  16. 


GOD    TILE    FATHER.  43 

<•  '  And  I  knew  thou  wast  an  austere  man,'  saith  the  evil  ser- 
vant in  the  gospel.  Now  there  is  not  anything  more  griev- 
ous to  the  Lord,  nor  more  subservient  to  the  design  of 
Satan  upon  the  soul,  than  such  thoughts  as  these.  Satan 
claps  his  hands  (if  I  may  so  say)  when  he  can  take  up  the 
soul  with  such  thoughts  of  God :  he  hath  enough,  all  that 
he  doth  desire.  This  hath  been  his  design  and  way  from 
the  beginning.  The?  first  blood  that  murderer  shed,  was 
by  this  means.  He  leads  our  first  parents  into  hard  thoughts 
of  God  ;  '  hath  God  said  so  V  hath  he  threatened  you  with 
death  ?  he  knows  well  enough,  it  will  be  better  with  you  : 
with  this  engine  did  he  batter  and  overthrov/  all  mankind 
in''  one  :  and  being  mindful  of  his  ancient  conquest,  he 
readily  useth  the  same  weapons  wherewith  then  he  so  suc- 
cessfully contended.  Now  it  is  exceeding  grievous  to  the 
Spirit  of  God,  to  be  so  slandered  in  the  hearts  of  those 
whom  he  dearly  loves.  How  doth  he  expostulate  this  with 
Sion  ?  'What  iniquity  ■"  have  you  seen  in  me?'  saith  he, 
'  have  I  been  a  wilderness  unto  you,  or  a  land  of  darkness  ?  * 
Sion  hath  said.  The  Lord  hath  forgotten  me,  and  my  God  hath 
forsaken  me ;  but,  can  a  mother  V  &,c.  The  Lord  takes 
nothing  worse  at  the  hands  of  his,  than  such  hard  thoughts 
of  him,  knowing  full  well  what  fruit  this  bitter  root  is  like 
to  bear :  what  alienations  of  heart,  what  drawings  back,  what 
unbelief,  and  tergiversations  in  our  walking  with  him.  How 
unwilling  is  a  child  to  come  into  the  presence  of  an  angry 
father?  Consider  then  this  in  the  first  place:  receiving  of 
the  Father  as  he  holds  out  love  to  the  soul,  gives  him  the 
honour  he  aims  at,  and  is  exceeding  acceptable  unto  him. 
He  often  sets  it  out  in  an  eminent  manner  that  it  may  be  so 
received.  *  He  coramendeth  his  love  unto  us  ;'  Rom.  v.  8. 
'  Behold  what  manner  of  love  the  Father  hath  bestowed  on 
us?'  John  iii.  1.  Whence  then  is  this  folly  ?  men  are  afraid 
to  have  good  thoughts  of  God.  They  think  it  a  boldness 
to  eye  God,  as  good,  gracious,  tender,  kind,  loving :  I  speak 
of  saints;  but  for  the  other  side,  they  can  judge  him  hard, 
austere,  severe,  almost  implacable,  and  fierce  (the  very 
worst  affections  of  the  very  worst  of  men,  and  most  hated 

"  Luke  xix.  12.  P  Gen.  iii.  21. 

1  E^)' M  Ttavriin/jia^Tov.  Rom.  v.  I'i. 
f  Jer.  iii.  5.  31. '  '  Isa,  xl.  27 — 29.     xli.\.  lb,  16. 


44  OF    COMMUNION     WITH 

of  him  ;  Rom.  i.  31.  2  Tim.  iii.  3.)  and  think  herein  they  do 
well.  Is  not  this  soul-deceit  from  Satan  ?  Was  it  not  his 
design  from  the  beginning  to  inject  such  thoughts  of  God? 
Assure  thyself  then,  there  is  nothing  more  acceptable  unto 
the  Father,  than  for  us  to  keep  up  our  hearts  unto  him,  as 
the  eternal  fountain  of  all  that  rich  grace,  which  flows  out 
to  sinners  in  the  blood  of  Jesus.     And, 

[2.]  This  will  be  exceeding  effectual  to  endear  thy  soul 
unto  God,  to  cause  thee  to  delight  in  him,  and  to  make  thy 
abode  with  him.  Many  saints  have  no  greater  burden  in 
their  lives,  than  that  their  hearts  do  not  come  clearly  and 
fully  up  constantly  to  delight  and  rejoice  in  God  :  that  there 
is  still  an  indisposedness  of  spirit  unto  close  walking  with 
him.  What  is  at  the  bottom  of  this  distemper  ?  Is  it  not 
their  unskilfulness  in,  or  neglect  of  this  duty,  even  of  hold- 
ing communion  with  the  Father  in  love  ?  So  much  as  we  see 
of  the  love  of  God,  so  much  shall  we  delight  in  him,  and  no 
more.  Every  other  discovery  of  God  without  this,  will  but 
make  the  soul  fly  from  him.  But  if  the  heart  be  once  much 
taken  up  with  this,  the  eminency  of  the  Father's  love,  it  can- 
not choose  but  be  overpowered,  conquered,  and  endeared 
unto  him.  This,  if  any  thing,  will  work  upon  us,  to  make 
our  abode  with  him.  If  the  love  of  a  father  will  not  make  a 
child  delight  in  him,  what  will  ?  Put  then  this  to  the  venture ; 
exercise  your  thoughts  upon  this  very  thing,  the  eternal, 
free,  and  fruitful  love  of  the  Father,  and  see  if  your  hearts 
be  not  wrought  upon  to  delight  in  him.  I  dare  boldly  say, 
believers  will  find  it  as  thriving  a  course,  as  ever  they  pitched 
on  in  their  lives.  Sit  down  a  little  at  the  fountain,  and  you 
will  quickly  have  a  farther  discovery  of  the  sweetness  of  the 
streams.  You  who  have  run  from  him,  will  not  be  able  after 
awhile,  to  keep  at  a  distance  for  a  moment. 

Ob.  But  some  may  say,  *  Alas,  how  shall  I  hold  com- 
munion with  the  Father  in  love?  I  know  not  at  all  whether 
he  loves  me  or  no ;  and  shall  I  venture  to  cast  myself  upon 
it  ?  How  if  I  should  not  be  accepted  ?  should  I  not  rather 
perish  for  my  presumption,  than  find  sweetness  in  his  bosom? 
God  seems  to  me,  only  as  a  consuming  fire,  and  everlasting- 
burnings,  so  that  I  dread  to  look  up  unto  him,' 

Ans.  I  know  not  what  may  be  understood  by  knowing  of 
the  love  of  God  :  though  it  be  carried  on  by  spiritual  sense 


GOD    THE    FATHER.  45 

and  experience,  yet  it  is  received  purely  by  believing.  Our 
knowing  of  it,  is  our  believing  of  it,  as  revealed.  '  We  have 
known  and  believed  the  love  that  God  hath  to  us,  God  is 
•love  ;'  1  John  iv.  16.  This  is  the  assurance  vi^hich  at  the  very 
entrance  of  walking  with  God  thou  mayest  have  of  this  love. 
He  who  is  truth  hath  said  it:  and  whatever  thy  heart  says, 
or  Satan  says,  unless  thou  wilt  take  it  up  on  this  account, 
thou  doest  thy  endeavour  to  make  him  a  liar,  who  hath  spoken 
it;   1  John  v.  10. 

Oh.  2.  '  I  can  believe  that  God  is  love  to  others,  for  he 
hath  said  he  is  love  ;  but  that  he  will  be  so  to  me,  I  see  no 
ground  of  persuasion  ;  there  is  no  cause,  no  reason  in  the 
world,  why  he  should  turn  one  thought  of  love  or  kindness 
towards  me  ;  and  therefore  I  dare  not  cast  myself  upon  it,  to 
hold  communion  with  him  in  his  special  love.' 

Ans.  He  hath  spoken  it  as  particularly  to  thee,  as  to  any 
one  in  the-world.  And  for  cause  of  love,  he  hath  as  much  to 
fix  it  on  thee,  as  on  any  of  the  children  of  men  ;  that  is,  none 
at  all  without  himself.  So  that  I  shall  make  speedy  work  with 
this  objection.  Never  any  one  from  the  foundation  of  the 
world,  who  believed  such  love  in  the  Father,  and  made  re- 
turns of  love  to  him  again,  was  deceived,  neither  shall  ever 
any  to  the  world's  end  be  so,  in  so  doing.  Thou  art  then  in 
this  upon  a  most  sure  bottom.  If  thou  believest  and  re- 
ceivest  the  Father  as  love,  he  will  infallibly  be  so  to  thee, 
though  others  may  fall  under  his  severity.     But, 

Ob.  3.  *  I  cannot  find  my  heart  making  returns  of  love 
unto  God.  Could  I  find  my  soul  set  upon  him,  I  could  then 
believe  his  soul  delighted  in  me.' 

Am.  This  is  the  most  preposterous  course,  that  possibly 
thy  thoughts  can  pitch  upon,  a  most  ready  way  to  rob  God 
of  his  glory.  'Herein  is  love  (saith  the  Holy  Ghost)  not  that 
we  loved  God,  but  that  he  loved  us  first:'  1  John  iv.  10.  19. 
Now,  thou  wouldst  invert  this  order,  and  say,  '  herein  is 
love,  not  that  God  loved  me,  but  that  I  love  him  first.'  This 
is  to  take  the  glory  of  God  from  him  :  that,  whereas  he  loves 
us  without  a  cause  that  is  in  ourselves,  and  we  have  all  cause 
in  the  world  to  love  him,  thou  wouldst  have  the  contrary,  viz. 
that  something  should  be  in  thee,  for  which  God  should  love 
thee,  even  thy  love  to  him ;  and  that  thou  shouldst  love  God, 
before  thou  knowest  any  thing  lovely  in  him,  viz.  whether 


46  OF    COMMUNION    WITH 

he  love  thee  or  no.'  This  is  a  course  of  flesh's  finding  out, 
that  will  never  bring  glory  to  God,  nor  peace  to  thy  own 
soul.  Lay  down  then  thy  reasonings  ;  take  up  the  love  of 
the  Father  upon  a  pure  act  of  believing,  and  that  will  open 
thy  soul  to  let  it  out  unto  theLord  in  the  communion  of  love. 

To  make  yet  some  farther  improvement  of  this  truth  so 
opened,  and  exhorted  unto  as  before  ;  it  will  discover  unto 
us  the  eminency  and  privilege  of  the  saints  of  God.  What 
low  thoughts  soever  the  sons  of  men  may  have  of  them,  it 
will  appear  that  they  have  meat  to  eat  that  the  world  knows 
not  of:  they  have  close  communion  and  fellowship  with  the 
Father.  They  deal  with  him  in  the  interchange  of  love.  Men 
are  generally  esteemed  according  to  the  company  they  keep. 
It  is  an  honour  to  stand  in  the  presence  of  princes,  though 
but  as  servants.  What  honour  then  have  all  the  saints,  to 
stand  with  boldness  in  the  presence  of  the  Father,  and 
there  to  enjoy  his  bosom  love.  What  a  blessing  did  the 
queen  of  Sheba  pronounce  on  the  servants  of  Solomon,  who 
stood  before  him,  and  heard  his  wisdom.  How  much  more 
blessed  then  are  they,  who  stand  continually  before  the  God 
of  Solomon,  hearing  his  wisdom, enjoying  his  love?  Whilst 
others  have  their  fellowship  with  Satan,  and  their  own  lusts, 
making  provision  for  them,  and  receiving  perishing  refresh- 
ments from  them  ('  whose  end  is  destruction,  whose  God  is 
their  belly,  and  whose  glory  is  in  their  shame,  who  mind 
earthly  things'),  they  have  this  sweet  communion  with  the 
Father. 

Moreover ;  what  a  safe  and  sweet  retreat  is  here  for  the 
saints,  in  all  the  scorns,  reproaches,  scandals,  misrepresenta- 
tions which  they  undergo  in  the  world.  When*  a  child  is 
abused  abroad  in  the  streets  by  strangers,  he  runs  with  speed 
to  the  bosom  of  his  father ;  there  he  makes  his  complaint, 
and  is  comforted.  In  all  the  hard"  censures,  and  tongue- 
persecutions  which  the  saints  meet  withal  in  the  streets  of 
the  world,  they  may  run  with  their  meanings  unto  their  fa- 
ther, and  be  comforted.  '  As  one  whom  his  mother  comfort- 
eth,  so  will  I  comfort  you,  saith  the  Lord ;'  Isa.  Ixvi.  13.  So 
that  the  soul  may  say,  if  I  have  hatred  in  the  world,  I  will  go 
where  I  am  sure  of  love  :  though  all  others  are  hard  to  me, 

'  Isa.  xxvi.  20. 
"  'Eji*?raiy|t*o5v  iriifw  iKa^ov.  Heb.  xi.  36.  'OvEiSdr^woTf  &eaT|iJ[o^Evo(.  Heb.  x.  3S. 


GOD    THE    FATHER.  47 

yet  my  father  is  tender  and  full  of  compassion  ;  I  will  go  to 
him,  and  satisfy  myself  in  him.  Here  I  am  accounted  vile, 
frowned  on,  and  rejected,  but  I  have  honour  and  love  with 
him,  whose  kindness  is  better  than  life  itself.  There  I  shall 
have  all  things  in  the  fountain,  which  others  have  but  in  the 
drops  ;  there  is  in  my  father's  love,  every  thing  desirable  ; 
there  is  the  sweetness  of  all  mercies  in  the  abstract  itself, 
and  that  fully  and  durably. 

Evidently,  then,  the  saints  are  the  most  mistaken  men  in 
the  world.  If  they  say,'^  Come  and  have  fellowship  with  us  ; 
are  not  men  ready  to  saj',  Why,  what  are  you?  a  sorry  com- 
pany of  ^seditious,  factious,  persons  :  be  it  known  unto  you, 
that  we  despise  your  fellowship ;  when  we  intend  to  leave 
fellowship  with  all  honest  men,  and  men  of  worth,  then  will 
we  come  to  you.  But  alas  !  how  are  men  mistaken  ?  truly, 
their  fellowship  is  with  the  Father:  let  men  think  of  it  as 
they  please,  they  have  close,  spiritual,  heavenly  refreshings, 
in  the  mutual  communication  of  love  with  the  Father  him- 
self. How  they  are  generally  misconceived,  the  apostle  de- 
clares ;  2  Cor.  vi.  8 — 10.  '  As  deceivers,  and  yet  true;  as 
unknown,  yet  well  known ;  as  dying,  and  behold  we  live  ;  as 
chastened,  and  not  killed;  as  sorrowful,  yet  always  rejoicing; 
as  poor,  yet  making  many  rich;  as  having  nothing,  yet  pos- 
sessing all  things.'  And  as  it  is  thus  in  general,  so  in  no  one 
thing  more  than  this,  that  they  are  looked  on  as  poor-,  low, 
despicable  persons,  when  indeed  they  are  the  only  great  and 
noble  personages  in  the  world.  Consider  the  company  they 
keep,  it  is  with  the  Father ;  who  so  glorious  ?  the  merchan- 
dise they  trade  in,  it  is  love;  what  so  precious  ?  Doubtless 
they  are  the  excellent  on  the  earth  ;  Psal.  xvi.  3. 

Farther  ;  This  will  discover  a  main  difference  between 
the  saints  and  empty  professors.  As  to  the  performance  of 
duties,  and  so  the  enjoyment  of  outward  privileges,  fruitless 
professors  often  walk  hand  in  hand  with  them :  but  now 
come  to  their  secret  retirements,  and  what  a  difference  is 
there  ?  there  the  saints  hold  communion  with  God ;  hypo- 
crites, for  the  most  part,  with  the  world  and  their  own  lusts, 
with  them  they  converse  and  communicate  :  they  hearken 
what  they  will  say  to  them,  and  make  provision  for  them : 
when  the  saints  are  sweetly  wrapt  up  in  the  bosom  of  their 

'f  1  John  i.  3,  y  Acts  xvii.  6.  xxviii.  22. 


48  OF    COIMMUNION    WITH 

Father's  love.  It  is  oftentimes  even  almost  impossible  that 
believers  should,  in  outward  appearance,  go  beyond  them  vho 
have  very  rotten  hearts :  but  this  meat  they  have  which  others 
know  not  of ;  this  refreshment  in  the  banqueting  house 
wherein  others  have  no  share  ;  in  the  multitude  of  their 
thoughts,  the  comforts  of  God  their  Father  refresheth  their 
souls. 

Now  then  (to  draw  towards  a  close  of  this  discourse)  if 
these  things  be  so,  'what  manner  of  men  ought  we  to  be,  in 
all  manner  of  holy  conversation  ?'  even  '  our  God  is  a  con- 
suming fire.'     What  communion  is  there  between  light  and 
darkness  ?  Shall  sin  and  lust  dwell  in  those  thoughts  whicli 
receive  in,  and  carry  out  love,  from  and  unto  the  Father? 
Holiness  becometh  his  presence  for  ever.    An  unclean  Spirit 
cannot  draw  nigh  unto  him  ;  an  unholy  heart  can  make  no 
abode  with  him.     A  lewd  person  will  not  desire  to  hold  fel- 
lowship with  a  sober  man  :  and  will  a  man  of  vain  and  foolish 
imaginations,  hold  communion  and  dwell  with  the  most  holy 
God?    There  is  not  any  consideration  of  this  love  but  is  a 
powerful  motive  unto  holiness  and  leads  thereunto.  Ephraim 
says.  What  have  I  to  do  any  more  with  idols?  when  in  God 
he  finds  salvation.     Communion  with  the  Father  is  wholly 
inconsistent  with  loose  walking.     *  If  we  say  that  we  have 
fellowship  with  him,  and  walk  in  darkness,  we  lie,  and  do 
not  the  truth  ;'  1  John  i.  6.     *  He  that  saith  I  know  him  (I 
have  communion  with  him),  and  keepeth  not  his  command- 
ments, is  a  liar,  and  the  truth  is  not  in  him  ;'  chap.  ii.  4.  The 
most  specious  and  glorious  pretence  made  to  an  acquaint- 
ance with  the  Father,  without  holiness  and  obedience  to  his 
commandments,  serves  only  to  prove  the  pretenders  to  be 
liars.     The  love  of  the  world  and  of  the  Father,  dwell  not 
together. 

And  if  this  be  so  (to  shut  up  all),  how  many  that  go 
under  the  name  of  Christians  come  short  of  the  truth  of  it? 
How  unacquainted  are  the  generality  of  professors,  with  the 
mystery  of  this  communion,  and  the  fruits  of  it?  Do  not 
many  very  evidently  hold  communion  with  their  lusts  and 
with  the  world,  and  yet  would  be  thought  to  have  a  portion 
and  inheritance  among  them  that  are  sanctified  ?  They  have 
neither  new  name  nor  white  stone,  and  yet  would  be  called 
the  people  of  the  Most  High,   May  it  not  be  said  of  many  of 


THE    SON    JESUS    CHRIST.  49 

them,  rather  that  God  is  not  in  all  their  thoughts,  than  that 
they  have  communion  with  him  ?  The  Lord  open  the  eyes, 
of  men  that  they  may  see  and  know  that  walking  with  God 
is  a  matter  not  of  form,  but  power.  And  so  far  of  peculiar 
communion  with  Father,  in  the  instance  of  love  which  we 
have  insisted  on.  He  is  '  also  faithful  who  hath  called  us 
to  the  fellowship  of  his  Son  Jesus  Christ  our  Lord  ;'  of  which 
in  the  next  place. 


PART    IL' 
CHAP.  L 

Of  the  fellowship  which  the  saifits  have  with  Jesus  Christ  the  Son  of  God. 
That  they  have  such  a  felloivship  proved.  1  Cor.  i.  9.  Rev.  iii.  20. 
Cant.  ii.  1 — 7.  opened.    Prov.  ix.  1 — 5. 

Of  that  distinct  communion  which  we  have  with  the  person 
of  the  Father,  we  have  treated  in  the  foregoing  chapters ; 
we  now  proceed  to  the  consideration  of  that  which  we  have 
with  his  Son,  Jesus  Christ  our  Lord.  Now  the  fellowship 
we  have  with  the  second  person,  is  with  him  as  mediator,  in 
that  office  whereunto  by  dispensation  he  submitted  himself 
for  our  sakes,  being  '  made  of  a  woman,  made  under  the  law, 
to  redeem  them  that  were  under  the  law,  that  we  might  re- 
ceive the  adoption  of  sons  ;'  Gal.  iv.  4,  5.  And  herein  I  shall 
do  these  two  things  : 

1 .  Declare  that  we  have  such  fellowship   with  the  Son 
of  God. 

2.  Shew  wherein  that  fellowship  or  communion  doth 
consist. 

L  For  the  first,  I  shall  only  produce  some  few  places  of 
Scripture  to  confirm  it,  that  it  is  so.  1  Cor.  i.  9.  *  God  is 
faithful  by  whom  ye  were  called  to  the  fellowship  of  his 
Son  Jesus  Christ  our  Lord.'  This  is  that  whereunto  all  the 
saints  are  called,  and  wherein  by  the  faithfulness  of  God 
they  shall  be  preserved,  even  fellowship  with  Jesus  Christ 
our  Lord.  We  are  called  of  God  the  Father,  as  the  Father, 
in  pursuit  of  his  love,  to  communion  with  the  Son,  as  our 
Lord. 

VOL.  X.  E 


50  OF    COMMUNION    WITH 

Rev.  iii.  20.  '  Behold,  I  stand  at  the  door  and  knock,  if 
any  man  hear  my  voice  and  open  the  door,  I  will  come  in  to 
him,  and  sup  with  him,  and  he  with  me.'*     Certainly  this  is 
fellowship,  or  I  know  not  what  is  ;  Christ  will  sup  with  be- 
lievers, he  refreshes  himself  with  his  own  graces  in  them, 
by  his  Spirit  bestowed  on  them.     The  Lord  Christ  is  ex- 
ceedingly delighted  in  tasting  of  the  sweet  fruits   of  the 
Spirit  in  the  saints.     Hence  is  that  prayer  of  the  spouse  that 
she  may  have  something  for  his  entertainment  when  he 
cometli  to  her.    Cant.  iv.  16.  'Awake,  O  north-wind,  and 
come  thou  south,  blow  upon  my  garden,  that  the  spices 
thereof  may  flow  out,  let  my  beloved  come  into  his  garden, 
and  eat  his  pleasant  fruits.'     The  souls  of  the  saints  are  the 
garden  of  Jesus  Christ,  the  good  ground  ;  Heb,  vi.  7,  8.  A 
garden  for  delight ;  he  rejoices  in  them ; '  his  delights  are  with 
the  sons  of  men ;'  Prov.  viii.  31. '  and  he  rejoices  over  them  ;' 
Zeph.  iii.  17.  And  a  garden  for  fruit,  yea,  pleasant  fruit ;  so 
he  describes  it.  Cant.  iv.  12 — 14.    'A  garden  inclosed  is  my 
sister,  my  spouse,  a  spring  shut  up,  a  fountain  sealed  ;  thy 
plants  are  an  orchard  of  pomegranates  with  pleasant  fruits, 
camphire  with  spikenard,  spikenard  and  saffron,  calamus 
and  cinnamon,  with  all  trees  of  frankincense,  myrrh,  and 
aloes;  with  all  chief  fruits.'     Whatever  is  sweet  and  deli- 
cious for  taste,  whatever  savoury  and  odoriferous,  whatever 
is   useful   and  medicinal,   is  in  this  garden.     There  is  all 
manner  of  spiritual  refreshments  of  all  kinds  whatever,  in 
the  souls  of  the  saints  fov  the  Lord  Jesus.     On  this  account 
is  the  spouse  so  earnest  in  the  prayer  mentioned  for  an  in- 
crease of  these  things,  that  her  beloved  may  sup  with  her 
as  he  hath  promised.  'Awake,  O  north -'wind,' Sec.     Oh  that 
the  breathings  and  workings  of  the  Spirit  of  all  grace,  might 
stir  up  all  his  gifts  and  graces  in  me,  that  the  Lord  Jesus, 
the  beloved  of  my  soul,  may  have  meet  and  acceptable  en- 
tertainment from  me.     God  complains  of  want  of  fruit  in 
his  vineyard,  Isa.  v.  3.    Hos.  x.  1.  want  of  good  food  for 
Christ's  entertainment,  is  that  the  spouse  feared,  and  la- 
bours to  prevent.     A  barren  heart  is  not  fit  to  receive  him. 
And  the  delight  he  takes  in  the  fruit  of  the  Spirit  is  unspeak- 
able. This  he  expresses  at  large,  Cant.  v.  1 . '  I  am  come,'  saith 
he,  I  have  eat,  I  am  refreshed.  He  calls  it  C3n:»D  HD  the  fruit  of 

\^  »  John  xiv^.  23. 


THE    SON    JESUS    CHRIST.  51 

his  sweetnesses  ;  or  most  pleasant  to  him.  Moreover,  as 
Christ  sups  with  his  saints,  so  he  hath  promised  they  shall 
sup  with  him,  to  complete  that  fellowship  they  have  with 
him.  Christ  provides  for  their  entertainment  in  a  most  emi- 
nent manner.  There  are  beasts  killed,  and  wine  is  mingled, 
and  a  table  furnished  Prov.  ix.  2.  ;  He  calls  the  spiritual 
dainties  that  he  hath  for  them  a  feast,  a  wedding,  "'  A  feast 
of  fat  things,  wine  upon  the  lees,'  &c.  The  fatted  calf  is 
killed  for  their  entertainment.  Such  is  the  communion, 
and  such  is  the  mutual  entertainment  of  Christ  and  his 
saints  in  that  communion. 

Cant,  ii,  1 — 7.  '  I  am  the  rose  of  Sharon,  and  the  lily 
of  the  valleys.  As  the  lily  among  the  thorns,  so  is  my  love 
among  the  daughters  :  as  the  apple-tree  among  the  trees  of 
the  wood,  so  is  my  beloved  among  the  sons:  in  his  shadow 
I  delighted  and  sat  down,  and  his  fruit  was  sweet  to  my 
taste,'  &c. 

In  the  two  first  verses,  you  have  the  description  that 
Christ  gives,  first  of  himself,  then  of  his  church.  Of  him- 
self, ver.  1 .  that  is,  what  he  is  to  his  spouse :  *  I  am  the  rose 
of  Sharon  and  the  lily  of  the  valleys.'  The  Lord*^  Christ  is 
in  the  Scripture  compared  lo  all  things  of  eminency  in  the 
whole  creation.  He  is  in  the  heavens  the  sun,  and  the 
bright  morning  star :  as  the  lion  among  the  beasts,  the  lion 
of  the  tribe  of  Judah.  Among  the  flowers  of  the  field  here, 
he  is  the  rose  and  the  lily.  The  two  eminencies  of  flowers, 
sweetness  of  savour,  and  beauty  of  colour,  are  divided  be- 
tween these.  The  rose  for  sweetness,  and  the  lily  for  beau- 
ty (Solomon  in  all  his  glory  was  not  arrayed  like  one  of 
these),  have  the  pre-eminence.  Farther,  he  is  '  the  rose  of 
Sharon,'  a  fruitful  plain,  where  the  choicest  herds  were  fed  j 
1  Chron.  xxvii.  29.  so  eminent  that  it  is  promised  to  the 
church,  that  there  shall  be  given  unto  her  the  ^excellency  of 
Sharon  ;  Isa.  xxxv.  2.  This  fruitful  place  doubtless  brought 
forth  the  most  precious  roses.  Christ  is  the  savour  of  his 
love,  and  in  his  righteousness  (which  is  as  the  garment 
wherein  Jacob  received  his  blessing,  giving  forth  a  smell  as 
the  '  smell  of  a  pleasant  field  ;'  Gen.  xxvii.  27.),  is  as  this 
excellent  rose,  to  draw  and  allure  the  hearts  of  his  saints 

<=  Isa.  XXV.  6.  Matt.  xxii.  8.  Rev.  xix.  7. 
•5  Mai.  iv.  2.  Rev.  xii.  1.  Luke  i.  78.  avaroXti  l^  '<>\.w;.  Num.  xxiv.  17.  2  Pet.  i.  19. 
Rev.  xxii.  16.  Gen.  xlix.  9.  Mich,  v,  8.  Rev.  v.  5.  «  Isa.  xxxiii.  9.  Jxv,  10. 

E    2 


52  OF    COMMUNION    WITH 

unto  him.  As  God  smelled  a  sweet  savour  from  the  blood 
of  his  atonement,  Eph.  v.  2.  so  from  the  graces  wherewith 
for  them  he  is  anointed,  his  saints  receive  a  refreshing,  che- 
rishing savour;  Cant.  i.  2.  A  sweet  savour  expresses  that 
which  is  acceptable  and  delightful;  Gen.  viii.  21.  He  is 
also  the  lily  of  the  valleys,  that  of  all  flowers  is  the  most 
eminent  in  beauty  ;  Matt.  vi.  29.  most  desirable  is  he  for  the 
comeliness  and  perfection  of  his  person ;  incomparably 
fairer  than  the  children  of  men,  of  which  afterward.  He 
then  being  thus  unto  them,  abundantly  satiating  all  their 
spiritual  senses,  their  refreshment,  their  ornament,  their  de- 
light, their  glory ;  in  the  next  verse  he  tells  us  what  they 
are  to  him  :  *  As  the  lily  among  the  thorns,  so  is  my  be- 
loved amono;  the  daughters.'  That  Christ  and  his  church 
are  likened  unto,  and  termed  the  same  thing  (as  here  the 
lily),  is,  as  from  their  union  by  the  indwelling  of  the  same 
Spirit,  so  from  that  ''conformity  and  likeness  that  is  between 
them,  and  wherennto  the  saints  are  appointed.  Now  she  is 
a  lily,  very  beautiful  unto  Christ :  as  the  lily  among  the 
thorns,  1.  By  the  way  of  eminency :  as  the  lily  excelleth 
the  thorns,  so  do  the  saints  all  others  whatever  in  the  eye  of 
Christ.  Let  comparison  be  made,  so  will  it  be  found  to  be. 
And,  2.  By  the  way  of  trial :  the  residue  of  the  world,  be- 
ing '  pricking  briars  and  grieving  thorns  to  the  house  of  Is- 
rael ;'  Ezek.  xxviii.  24.  '  The  best  of  them  is  a  briar,  and  the 
most  upright  of  them  sharper  than  a  thorn  hedge  ;'  Mich, 
vii.  4.  And  thus  are  they  among  the  daughters  ;  even  the 
most  eminent  collections  of  the  most  improved  professors, 
that  are  no  more  but  so.  There  cannot  be  in  any  greater  com- 
parison, a  greater  exaltation  of  the  excellency  of  any  thing. 
So  then  is  Christ  to  them  indeed,  ver.  1.  So  are  they  in  his 
esteem  and  indeed,  ver.  2.  How  he  is  in  their  esteem  and 
indeed,  we  have  ver.  3. 

'  As  the  apple-tree  among  the  trees  of  the  wood,  so  is  my 
beloved  among  the  sons,  I  sat  down  under  his  shadow  with 
great  delight,  and  his  fruit  was  sweet  to  my  taste.'  To  carry 
on  this  intercourse,  the  spouse  begins  to  speak  her  thoughts 
of,  and  to  shew  her  delight  in,  the  Lord  Christ ;  and,  as  he 
compares  her  to  the  lily" among  the  thorns,  so  she  him  to  the 
apple-tree  among  the  trees  of  the  wood.     And  she  adds  this 

f  Rom.  viii.  29. 


THE    SON    JESUS    CHRIST.  53 

reason  of  it,  even  because  he  hath  the  two  eminent  things 
of  trees,  which  the  residue  of  them  have  not.  1.  Fruit  for 
food.  2.  Shade  for  refreshment.  Of  the  one  she  eateth, 
under  the  other  she  resteth,  both  with  great  delight.  All 
other  sons,  either  angels,  the  sons  of  God  by  creation,  Job 
i.  6.  xxxviii.  7.  or  the  sons  of  Adam,  the  best  of  his  off- 
spring, the  leaders  of  those  companies,  which  ver.  2.  are 
called  daughters ;  or  sons  of  the  old  creation,  the  top 
branches  of  all  its  desirable  things,  are  to  an  hungry,  weary 
soul  (such  alone  seek  for  shade  and  fruit),  but  as  the  fruit- 
less, leafless  trees  of  the  forest,  which  will  yield  them  nei- 
ther food  nor  refreshment.  In  Christ,  saith  she,  there  is 
fruit,  fruit  sweet  to  the  taste.  *  Yea,  his  flesh  is  meat  indeed, 
and  his  blood  is  drink  indeed  ;'  John  vi.  55.  Moreover,  he 
hath  brought  forth  that  everlasting  righteousness,  which 
will  abundantly  satisfy  any  hungry  soul  after  it  hath  gone 
to  many  a  barren  tree  for  food,  and  hath  found  none.  Be- 
sides, he  aboundeth  in  precious  and  pleasant  graces,  whereof 
I  may  ^eat,  yea,  he  calls  me  to  do  so,  and  that  abundantly. 
These  are  the  fruits  that  Christ  beareth.  They  speak  of  a 
tree  that  bringeth  forth  all  things  needful  for  life  in  food 
and  raiment.  Christ  is  that  tree  of  life,  which  hath  brought 
forth  all  things  that  are  needful  unto  life  eternal :  in  him  is 
that  righteousness  which  we  ''  hunger  after  ;  in  him  is  that 
water  of  life,  which  whoso  'drinketb  of,  shall  thirst,  no  more. 
Oh  how  sweet  are  the  fruits  of  Christ's  mediation  to  the 
faith  of  his  saints.  He  that  can  find  no  relief  in  mercy, 
pardon,  grace,  acceptation  with  God,  holiness,  sanctifica- 
tion,  &c.  is  an  utter  stranger  to  these  things  (''wine  in  the 
lees),  that  are  prepared  for  believers.  Also,  he  hath  shades 
for  refreshment  and  shelter.  Shelter  from  wrath  without, 
and  refreshment  because  of  weariness  from  within.  The 
first  use  of  the  '  shade,  is  to  keep  us  from  the  heat  of  the 
sun,  as  did  Jonah's  gourd.  When  the  heat  of  wrath  is  ready 
to  scorch  the  soul,  Christ  interposing  bears  it  all ;  under 
the  shadow  of  his  wings  we  sit  down  constantly,  quietly, 
safely  putting  our  trust  in  him  :  and  all  this  with  great  de- 
light.    Yea,  who  can  express  the  joy  of  a  soul  safe  sha- 

e  Cant.  v.  1.  ■'  Matt.  v.  6.  '  John  vii.  38. 

^  Isa.  XXV.  6.   Prov.  ix.  1. 
»  Jonah  iv.  6.  Isa.  xxv.  4.  xxxii,  2,   2  Cor.  v.  21.  Gal.iil.  13.  Mai.  iv.  2. 


54  OF    COMMUNION    WITH 

dowed  from  wrath,  under  the  covert  of  the  righteousness  of 
the  Lord  Jesus  ?  There  is  also  refreshment  in  a  shade  from 
weariness  :  'he  is  as  the  shadow  of  a  great  rock  in  a  weary- 
land  ;'  Isa.  xxxii.  2.  From  the  power  of  corruptions,  trou- 
ble of  temptations,  distress  of  persecutions,  there  is  in  him 
quiet,  rest,  and  repose  ;  Matt.  xi.  27,  28. 

Having  thus  mutually  described  each  other,  and  so  made 
it  manifest,  that  they  cannot  but  be  delighted  in  fellowship 
and  communion;  in  the  next  verses  that  communion  of  theirs 
is  at  large  set  forth  and  described.  I  shall  briefly  observe 
four  things  therein.  . 

(1.)  Sweetness. 

(2.)  Delight. 

(3.)  Safety. 

(4.)  Comfort. 

(1.)  Sweetness.  'Hebroughtme  to  the  banqueting  house;' 
or  *  house  of  wine.'     It  is  all  set  forth  under  expressions  of 
the  greatest  sweetness,  and  most  delicious  refreshment :  fla- 
gons, apples,  wine,  &c.  he  entertains  me,  saith  the  spouse, 
as  some  great  personage.     Great  personages,  at  great  enter- 
tainments are  had  into  the  banqueting  house,  the  house  of 
wine,  and  dainties.     These  are  the  preparations  of  grace  and 
mercy,  love,  kindness,  supplies  revealed  in  the  gospel,  de- 
clared in  the  assemblies  of  the  saints,  exhibited  by  the  Spi- 
rit.    This  love  is  better  than  wine  ;  Cant.  i.  1.  it  is  'not  in 
meats  and  drinks,  but  righteousness,  and""  peace,  and  joy  in 
the  Holy  Ghost.'     Gospel  dainties  are  sweet  refreshments  ; 
whether  these  houses  of  wine  be  the  Scriptures,  the  gospel, 
or  the  ordinances  dispensed  in  the  assemblies  of  the  saints, 
or  any  eminent  and  signal  manifestations  of  special  love 
(as  banqueting  is  not  every  day's  work,  nor  used  at  ordinary 
entertainments),  it  is  all  one.     Wine  that  cheereth  the  heart 
of  man,  that  makes  him  forget  his  misery  ;  Prov.  xxxi.  6,  7. 
that  gives  him  a  cheerful  look  and  countenance ;  Gen.  xlix. 
12.  is  that  which  is  promised.     The  grace  exhibited  by 
Christ  in  his  ordinances,  is  refreshing,  strengthening,  com- 
forting, and  full  of  sweetness  to  the  souls  of  the  saints. 
Woe  be  to  such  full  souls,  as  loathe  these  honeycombs.  But 
thus  Christ  makes   all   his  assemblies,  to  be  banqueting 
houses,  and  there  he  gives  his  saints  entertainment. 

™  Rom.  xiv.  17.  John  vii.  37.  Prov.  xxvii.  7. 


THE    SON    JESUS    CHRIST.  55 

(2.)  Delight.  The  spouse  is  quite  ravished  with  the 
sweetness  of  this  entertainment,  finding  love,  and  care,  and 
kindness,  bestowed  by  Christ  in  the  assemblies  of  the  saints : 
hence  she  cries  out,  ver.  5.  *  Stay  me  with  flagons,  comfort 
me  with  apples,  for  I  am  sick  of  love.'  Upon  the  discovery 
of  the  excellency  and  sweetness  of  Chvist  in  the  banqueting 
house,  the  soul  is  instantly  overpowered,  and  cries  out  to  be 
made  partaker  of  the  fulness  of  it.  She  is  sick  of  love  :  not 
(as  some  suppose)  fainting  for  want  of  a  sense  of  love,  under 
the  apprehension  of  wrath,  but  made  sick,  and  faint,  even 
overcome  with  the  mighty  actings  of  that  divine  affection, 
after  she  had  once  tasted  of  the  sweetness  of  Christ  in  the 
banqueting  house.  Her  desire  deferred, makes  her  heartsick  : 
therefore  she  cries,  '  stay  me,'  8cc.  I  have  seen  a  glimpse  of 
the  '  king  in  his  beauty  ;'  tasted  of  the  fruit  of  his  righteous- 
ness ;  my  soul  melteth  in  longing  after  him.  Oh  support 
and  sustain  my  spirit,  with  his  presence  in  his  ordinances, 
those  '  flagons  and  apples  of  his  banqueting  house,'  or  I 
shall  quite  sink  and  faint.  Oh  what  hast  thou  done  blessed 
Jesus  ?  I  have  seen  thee  and  my  soul  is  become  as  the  cha- 
riots of  Ammi-nadib  ;  let  me  have  something  from  thee  to 
support  me,  or  I  die.  When  a  person  is  fainting  on  any 
occasion,  these  two  things  are  to  be  done,  strength  is  to  be 
used  to  support  him,  that  he  sink  not  to  the  ground ;  and 
comfortable  things  are  to  be  applied  to  refresh  his  spirits. 
These  two,  the  soul  overpowered,  and  fainting  with  the 
force  of  its  own  love,  raised  by  a  sense  of  Christ's,  prayeth 
for :  it  would  have  strengthening  grace  to  support  it  in  that 
condition,  that  it  may  be  able  to  attend  its  duty ;  and  con- 
solations of  the  Holy  Ghost,  to  content,  revive,  and  satiate 
it,  until  it  come  to  a  full  enjoyment  of  Christ.  And  thus 
sweetly  and  with  delight  is  this  communion  carried  on. 

(3.)  Safety.  '  His  banner  over  me  was  love;'  ver.  4.  The 
banner  is  an  emblem  of  safety  and  protection,  a  sign  of  the 
presence  of  an  host.  Persons  belonging  to  an  army,  do 
encamp  under  their  banner  in  security  ;  so  did  the  children 
of  Israel  in  the  wilderness,  every  tribe  kept  their  camps  under 
their  own  standard.  It  is  also  a  token  of  success  and  vic- 
tory;  Psal.  XX.  6.  Christ  hath  a  banner  for  his  saints;  and 
that  is  love.  All  their  protection  is  from  his  love  ;  and  they 
shall  have  all  the  protection  his  love  can  give  them.     This 


56 


OF    COMMUNION    WITH 


safeguards  them  from  hell,  death,  all  their  enemies.  What- 
ever presses  on  them,  it  must  pass  through  the  banner  of  the 
love  of  the  Lord  Jesus.  They  have  then  great  spiritual  safe- 
ty, which  is  another  ornament  or  excellency  of  their  com- 
munion vi^ith  him. 

(4.)  Supportment  and  consolation  ;  ver.  6.  *  His  left  hand 
is  under  my  head,  and  his  right  hand  doth  embrace  me.' 
Christ  here  hath  the  posture  of  a  most  tender  friend,  towards 
any  one  in  sickness  and  sadness.  The  soul  faints  with  love ; 
spiritual  longings  after  the  enjoyment  of  his  presence,  and 
Christ  comes  in  with  his  embraces.  He  nourisheth  and 
cherisheth  his  church  ;  Eph.  v.  29.  Isa.  Ixiii.  13.  Now  the 
hand  under  the  head,  is  supportment,  sustaining  grace,  in 
pressures  and  difficulties ;  and  the  hand  that  doth  embrace, 
the  hand  upon  the  heart,  is  joy  and  consolation;  in  both, 
Christ  rejoicing,  as  the  *  bridegroom  rejoiceth  over  the  bride.' 
Isa.  Ixii.  5.  Now  thus  to  lie  in  the  arms  of  Christ's  love, " 
under  a  perpetual  influence  of  supportment  and  refreshment, 
is  certainly  to  hold  communion  with  him.  And  hereupon 
ver.  1.  the  spouse  is  most  earnest  for  the  continuance  of  his 
fellowship,  charging  all  so  to  demean  themselves,  that  her 
beloved  be  not  disquieted,  or  provoked  to  depart. 

In  brief,  this  whole  book  is  taken  up  in  the  description  of 
the  communion  that  is  between  the  Lord  Christ  and  his 
saints,  and  therefore,  it  is  very  needless  to  take  from  thence 
any  more  particular  instances  thereof. 

I  shall  only  add  that  of  Prov.  ix.  1 — 5.  '  Wisdom  hath 
builded  her  house,  she  hath  hewn  out  her  seven  pillars,  she 
hath  killed  her  beasts,  she  hath  mingled  her  wine,  she  hath 
also  furnished  her  table.  She  hath  sent  forth  her  maidens, 
she  crieth  upon  the  highest  places  of  the  city.  Whoso  is 
simple,  let  him  turn  in  hither,  as  for  him  that  wanteth  un- 
standing  she  saith  to  him.  Come,  eat  of  my  bread,  and  drink 
of  the  wine  that  I  have  mingled.' 

The  Lord  Christ,  the  eternal  wisdom  of  the  Father,  and 
who  of  God  is  made  unto  us  wisdom,  erects  a  spiritual  house, 
wherein  he  makes  provision  for  the  entertainment  of  those 
guests  whom  he  so  freely  invites.  His  church  is  the  house 
which  he  hath  built  on  a  perfect  number  of  pillars  that  it 
might  have  a  stable  foundation  :  his  slain  beasts,  and  min- 
gled wine  wherewith  his  table  is   furnished,  are  those  spi- 


THE    SON    JESUS    CHRIST..  57 

ritual  fat  things  of  the  gospel,  which  he  hath  prepared  for 
those  that  come  in  upon  his  invitation  :  surely  to  eat  of  this 
bread,  and  drink  of  this  wine  which  he  hath  so  graciously 
prepared,  is  to  hold  fellowship  with  him  ;  for  in  what  ways 
or  things,  is  there  nearer  communion  than  in  such. 

I  might  farther  evince  this  truth,  by  a  consideration  of  all 
the  relations  wherein  Christ  and  his  saints  do  stand,  which 
necessarily  require  that  there  be  a  communion  between  them, 
if  we  do  suppose  they  are  faithful  in  those  relations :  but 
this  is  commonly  treated  on,  and  something  will  be  spokea 
to  it,  in  one  signal  instance  afterward. 


CHAP.    II. 

What  it  is  wherein  we  have  peculiar  fellowship  with  the  Lord  Christ.  This 
is  in  grace.  This  proved ;  John  i.  14.  16,  17.  2  Cor.  xiii.  14.  2  Thess. 
iii.  17,  18.  Grace,  of  various  acceptations.  Personal  grace  in  Christ 
proposed  to  consideration.  The  grace  of  Christ  as  Mediator  intended ; 
Psal.  xlv.  2.  Cant.  v.  9.  Christ  how  white  and  ruddy.  His  fitness  to 
save,  from  the  yrace  of  union.  His  fulness  to  save.  His  suitableness  to 
endear.     These  considerations  improved. 

Having  manifested  that  the  saints  hold  peculiar  fellowship 
with  the  Lord  Jesus,  it  nextly  follows,  that  we  shew  wherein 
it  is  that  they  have  this  peculiar  communion  with  him. 

Now  this  is  in  grace.  This  is  every  where  ascribed  to 
him  by  the  way  of  eminency.  John  i.  14.  'He  dwelt  among 
us,  full  of  grace  and  truth.'  Grace  in  the  truth  and  sub- 
stance of  it.  All  that  "went  before  was  but  typical  and  in 
representation;  in  the  truth  and  substance,  it  comes  only  by 
Christ.  'Grace  and  truth  is  by  Jesus  Christ ;'  ver.  17.  and, 
*  of  his  fulness  we  receive  grace  for  grace;'  ver.  16.  that  is, 
we  have  communion  with  him  in  grace  ;  we  receive  from  him 
all  manner  of  grace  whatever,  and  therein  have  we  fellowship 
with  him. 

So  likewise  in  that  apostolical  benediction,  wherein  the 
communication  of  spiritual  blessings  from  the  several  Per- 
sons unto  the  saints,  is  so  exactly  distinguished ;  it  is  grace 

»  Acts  XV.  11.  Rom.  xvi.  24.  1  Cor.  xvi.  23.  2  Cor.  xiii.  14.  Gal.  vi.  18.  Eph.  vi.  24. 


58  OF    COMMUNION    WITH 

that  is  ascribed  to  our  Lord  Jesus  Christ;  2  Cor,  xiii.  14. 
*  The  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God, 
and  the  communion  of  the  Holy  Ghost,  be  with  you  alL' 

Yea,  Paul  is  so  delighted  with  this,  that  he  makes  it  his 
motto,  and  the  token  whereby  he  would  have  his  epistles 
known,  2  Thess.  iii.  17,  18.  'The  salutation  of  Paul  with 
mine  own  hand.'  So  I  write,  'The  grace  of  our  Lord  Jesus 
Christ  be  with  you  all.'  Yea,  he  makes  these  two,  'grace be 
with  you,'  and  the  *  Lord  Jesus  be  with  you,'  to  be  equivalent 
expressions ;  for  whereas  he  affirmeth  the  one  to  be  the  token 
in  all  his  epistles,  yet  sometimes  he  useth  the  one  only, 
sometimes  the  other  of  these,  and  sometimes  puts  them  both 
together.  This  then  is  that  which  we  are  peculiarly  to  eye 
in  the  Lord  Jesus,  to  receive  it  from  him,  even  grace,  gos- 
pel-grace, revealed  in,  or  exhibited  by  the  gospel.  He  is 
the  head-stone  in  the  building  of  the  temple  of  God,  to  whom 
'  Grace,  grace,'  is  to  be  cried  ;  Zech.  iv.  7. 

Grace  is  a  word  of  various  acceptations.  In  its  most 
eminent  significations  it  may  be  referred  unto  one  of  these 
three  heads. 

1.  Grace  of  personal  presence  and  comeliness.  bSo  we 
say  a  graceful  and  comely  person,  either  from  himself  or  his 
ornaments.  This  in  Christ  (upon  the  matter)  is  the  subject 
of  near  one  half  of  the  book  of  Canticles  :  it  is  also  men- 
tioned, Psal.  xlv.  2.  'Thou  art  fairer  than  the  children  of 
men ;  grace  is  poured  into  thy  lips.'  And  unto  this  first 
head,  in  respect  of  Christ,  do  I  refer  also  that  acceptation  of 
grace,  which  in  respect  of  us,  I  fix  in  the  third  place.  Those 
inconceivable  gifts  and  fruits  of  the  Spirit  which  were  be- 
stowed on  him,  and  brought  forth  in  him,  concur  to  his  per- 
sonal excellency,  as  will  afterward  appear. 

2.  Grace  of  free  favour  and  acceptance.  *=By  this  grace 
we  are  saved  :  that  is,  the  free  fkvour  and  gracious  accepta- 
tion of  God  in  Christ.  In  this  sense  is  it  used  in  that  fre- 
quent expression, '  if  I  have  found  grace  in  thy  sight :'  that  is, 
if  I  be  freely  and  favourably  accepted  before  thee.  So  he 
'  givetli  grace  (that  is,  favour)  to  the  humble ;'  James  iv.  6. 

b  Prov.  i.  9.  iii.  32.  34.  Cant.  iii.  6—11.  v.  9—16,  &c. 
c  Ezra  ix.  8.  Acts  iv.  33.  Luke  ii.  40.  Esther  ii.  17.  Psal.  Ixxxiv.  11.  Epli.  ii.  5. 
Acts  XV.  40.  xviii.  27.  Rom.  i.  7.  iv.  4.  16.  v.  2.  20.  xi.  5,  6.  2  Tliess.  ii.  16. 
Tit.  iii.  r.  Rev.  i.  4,  &c. 


THE    SON    JESUS    CHRIST.  59 

Gen.  xxxix.  21.  xli.  37.  Acts  vii.  10.  1  Sam.  ii.  26.  2  Kings 
XXV.  27,  &c. 

3.  The  fruits  of  the  Spirit,  sanctifying  and  renewing 
our  natures,  enabling  unto  good,  and  preventing  from  evil, 
are  so  termed.  Thus  the  Lord  tells  Paul,  his  'grace  was 
sufficient  for  him ;'  that  is,  the  assistance  against  tempta- 
tion which  he  afforded  him ;  Col.  iii.  16.  2  Cor.  viii.  6,  7. 
Heb.  xii.  28. 

These  two  latter,  as  relating  unto  Christ,  in  respect  of  us 
who  receive  them,  T  call  purchased  grace,  being  indeed  pur- 
chased by  him  for  us  ;  and  our  communion  with  him  therein, 
is  termed  a  'fellowship  in  his  sufferings,  and  the  power  of  his 
resurrection  ;'  Phil.  iii.  10. 

Let  us  begin  with  the  first,  which  I  call  personal  grace, 
and  concerning  that  do  these  two  things: 

(1.)  Shew  what  it  is,  and  wherein  it  consisteth,  1  mean 
the  personal  grace  of  Christ.     And, 

(2.)  Declare  how  the  saints  hold  immediate  communion 
with  him  therein. 

To  the  handling  of  the  first,  1  shall  only  premise  this 
observation.  It  is  Christ  as  Mediator  of  whom  we  speak  : 
and  therefore,  by  the  'grace  of  his  person,' I  understand  not 
[1.]  The  glorious  excellencies  of  his  Deity,  considered  in 
itself,  abstracting  from  the  office  which  for  us,  as  God  and 
man,  he  undertook. 

[2.]  Nor  the  outward  appearance  of  his  human  nature, 
neither  when  he  conversed  here  on  earth,  bearing  our  infir- 
mities, (whereof,  by  reason  of  the  charge  that  was  laid  upon 
him,  the  prophet  gives  quite  another  character,  Isa.  Iii.  14.) 
concerning  which  some  of  the  ancients  were  very  poetical  in 
their  expressions ;  nor  yet  as  now  exalted  in  glory  5  a  vain 
imagination  whereof,  makes  many  bear  a  false,  a  corrupted 
respect  unto  Christ,  even  upon  carnal  apprehensions  of  the 
mighty  exaltation  of  the  human  nature,  which  is  but  '  to 
know  Christ  after  the  flesh  ;'  2  Cor.  v.  19.  a  mischief  much 
improved  by  the  abomination  of  foolish  imagery :  but  this 
is  that  which  I  intend ;  the  graces  of  the  person  of  Christ, 
as  he  is  vested  with  the  office  of  mediation.  His  spiritual 
eminency,  comeliness,  and  beauty,  as  appointed  and 
anointed  by  the  Father  unto  the  great  work  of  bringing  home 
all  his  elect  unto  his  bosom. 


60  OF    COMMUNION    WITH 

Now  in  this  respect  the  Scripture  describes  him  as  ex- 
ceeding excellent,  comely,  and  desirable,  far  above  compari- 
son with  the  chiefest,  choicest,  created  good,  or  any  endear- 
ment imaginable. 

Psal.  xlv.  2.  '  Thou  art  fairer  than  the  children  of  men, 
grace  is  poured  into  thy  lips.'  '^He  is  beyond  comparison, 
more  beautiful  and  gracious  than  any  here  below,  n'D'D^ja- 
pkiaphita,  the  word  is  doubled  to  increase  its  significancy, 
and  to  exalt  its  subject  beyond  all  comparison.  ^<D^D  yiDW 
i^w:i  '33D  Dn^  NH'ti'D  says  the  Chaldee  paraphrast :  *  Thy 
fairness,  O  King  Messiah,  is  more  excellent  than  the  sons 
of  men.'  '  Pulcher  admodum  prse  filiis  hominum,'  exceeding 
desirable.  Inward  beauty  and  glory  is  here  expressed  by 
that  of  outward  shape,  form,  and  appearance  f  because  that 
was  so  much  esteemed  in  those  who  were  to  rule  or  govern. 
Isa.  iv.  2.  the  prophet  terming  of  him  '  the  Branch  of  the 
Lord,'  and '  the  fruit  of  the  earth,'  affirms  that  he  shall  be  beau- 
tiful and  glorious,  excellent  and  comely  ;  *  for  in  him  dwelleth 
the  fulness  of  the  Godhead  bodily ;'  Col.  ii.  9. 

Cant,  V.  9.  the  spouse  is  inquired  of  as  to  this  very 
thing,  even  concerning  the  personal  excellencies  of  the 
Lord  Christ  her  beloved.  'What  is  thy  beloved  (say  the 
daughters  of  Jerusalem)  more  than  another  beloved,  O  thou 
fairest  among  women?  what  is  thy  beloved  more  than  an- 
other beloved  ?'  and  she  returns  this  answer,  ver.  10.  '  My 
beloved  is  white  and  ruddy,  the  chiefest  among  ten  thousand ;' 
and  so  proceedeth  to  a  particular  description  of  him  by  his 
excellencies,  to  the  end  of  the  chapter,  and  there  concludeth 
that  *he  is  altogether  lovely  ;'  ver.  16.  whereof  at  large  af- 
terward. Particularly  he  is  here  affirmed  to  be  white  and 
ruddy,  a  due  mixture  of  which  colours,  composes  the  most 
beautiful  complexion. 

1st.  He  is  white  in  the  glory  of  his  Deity,  and  ruddy  in 
the  preciousness  of  his  humanity.  '  His  teeth  are  white  with 
milk,  and  his  eyes  are  red  with  wine ;'  Gen.  xlix.  12. 
Whiteness  (if  I  may  so  say)  is  the  complexion  of  glory. 

d  Isa.  xi.  1.  Jer.  xxiii.  5.  xxxiii.  15.  Zech.  iii.  8.  vi.  12. 
^  'i2?  f)Su  xaXoj  orav  Ip^si  vouv  cru^fova,  tt^ojtov  y.iv  tT^o?  a^iov  rv^amSog.  .  Porphyr.  in 
Isag.  inde  Suetonius  de  Doraitiano  :  Commendari  se  verecundia  oris  adeo  sentiebat, 
ut  apud  senatum  sic  quondam  jactaverit;  usque  adhuc  certe  animum  meum  probas- 
tisetvuitum.  Sueton.  Domit.  cap.  IS.Forniaeelegantia  in  rege  laudatur,  non  quod 
per  se  decoris  magni  aestimari  debeat,  sed  quia  in  ipso  vultu  saepe  reluceat  generosa 
indoles.  Calvin,  in  Loc. 


THE    SOX    JESUS    CHRIST.  61 

In  that  appearance  of  the  Most  High,  the  '  Ancient  of  days  / 
Dan.  vii.  9.  it  is  said,  his  *  garment  was  white  as  snow,  and 
the  hair  of  his  head  as  pure  wool.'  And  of  Christ  in  his 
transfiguration,  when  he  had  on  him  a  mighty  lustre  of  the 
Deity,  '  his  face  did  shine  as  the  sun,  and  his  raiment  was 
white  as  the  light ;'  Matt.  xvii.  2.  which,  in  the  phrase  of  an- 
other evangelist,  is,  '  as  white  as  snow,  so  as  no  fuller  on 
earth  could  white  them  ;'  Mark  ix.  3.  It  was  a  divine,  hea- 
venly, surpassing  glory,  that  was  upon  him ;  Rev.  i.  14. 
Hence  the  angels  and  glorified  saints,  that  always  behold 
him,  and  are  fully  translated  into  the  image  of  the  same 
glory,  are  still  said  to  be  in  white  robes.^  His  whiteness  is 
his  Deity,  and  the  glory  thereof.  And  on  this  account,  the 
Chaldee  paraphrast  ascribes  this  whole  passage  unto  God. 
'They  say,'  saith  he,  '  to  the  house  of  Israel,  Who  is  the  God 
whom  thou  wilt  serve  ?  Slc.  Then  began  the  congregation 
of  Israel  to  declare  the  praises  of  the  ruler  of  the  world, 
and  said,  I  will  serve  that  God  who  is  clothed  in  a  garment 
white  as  snow,  the  splendour  of  the  glory  of  whose  counte- 
nance is  as  fire.'  He  is  also  ruddy  in  the  beauty  of  his  hu- 
manity ;  man  was  called  Adam  from  the  red  earth  whereof 
he  was  made.  The  word  here  ^  used  points  him  out  as  the 
second  Adam,  partaker  of  flesh  and  blood ;  because  the 
children  also  partook  of  the  same  ;  Heb.  ii.  14.  The  beauty 
and  comeliness  of  the  Lord  Jesus  in  the  union  of  both  these 
in  one  person,  shall  afterward  be  declared. 

2dly.  He  is  white  in  the  beauty  of  his  innocency  and 
holiness,  and  ruddy  in  the  blood  of  his  oblation.  Whiteness 
is  the  badge  of  innocency  and  holiness.  It  is  said  of  the 
Nazarites  for  their  typical  holiness,  'They  were  purer  than 
snow,  and  whiter  than  milk  ;'  Lam.  iv.  7.  And  the  prophet 
shews  us,  that  scarlet,  red,  and  crimson,  are  the  colours  of 
sin  and  guilt,  whiteness  of  innocency  •,^  Isa.  i.  18.  '  Our  be- 
loved was  a  lamb  without  spot  or  blemish  ;'  1  Pet.  i.  18.  '  He 
did  no  sin,  neither  was  there  any  guile  found  in  his  mouth;' 
1  Pet.  ii.  22.  *  He  is  holy,  harmless,  undefiled,  separate 
from  sinners  ;'  Heb.  vii.  24.  as  afterward  will  appear ;  and 

^  Rev.  iii.  4,  5.  vi.  11.  vii.  9.  13.  xix.  14.  BoitXI  nv  nn 

*»  Alii  candidura  exponunt  esse  puris  et  probis,  rubrum  et  cruentum  reprobis  ad  eos 
puniendos  ut  Isa.  Ixiii.  dicitur.  ^tyinbb  DiN  ynfi  Cur  rubent  vestimenta  tua,  quod 
nostri  minus  rectede  Christ!  passione  exponunt.  Merc,  in  Loc. 


62  OF    COMMUNION    WITH 

yet  he,  who  was  so  white  in  his  innocency,  was  made  ruddy 
in  his  own  blood ;  and  that  two  ways :  Naturally,  in  the 
pouring  out  of  his  blood  (his  precious  blood),  in  that  agony  of 
his  soul,  when  thick  drops  of  blood  trickled  to  the  ground  ; 
Luke  xxii.  24.  as  also  when  the  whips  and  thorns,  nails  and 
spears,  poured  it  out  abundantly  ;  '  there  came  forth  blood 
and  water;'  John  xix.  34.  he  was  ruddy  by  being  drenched 
all  over  in  his  own  blood.  And  morally,  by  the  imputation 
of  sin,  whose  colour  is  red  and  crimson.  'God  made  him 
to  be  sin  for  us,  who  knew  no  sin ;'  2  Cor.  v.  21.  He  who 
was  white,  became  ruddy  for  ovir  sakes,  pouring  out  his 
blood,  an  oblation  for  sin.  This  also  renders  him  graceful ; 
by  his  whiteness,  he  fulfilled  the  law,  by  his  redness  he  sa- 
tisfied justice  :  '  this  is  our  beloved,  O  ye  daughters  of  Je- 
rusalem.' 

3dly.  His  endearing  excellency  in  the  administration  of 
his  kingdom,  is  hereby  also  expressed.'  He  is  white  in  love 
and  mercy  unto  his  own;  red  with  justice  and  revenge 
towards  his  enemies;  Isa,  Ixiii.  3.  Rev.  xix.  13. 

There  are  three  things  in  general,  wherein  this  personal 
excellency  and  grace  of  the  Lord  Christ  doth  consist. 

(1st.)  His  fitness  to  save,  from  the  grace  of  union,  and 
the  proper  necessary  effects  thereof. 

(2dly.)  HisTulness  to  save,  from  the  grace  of  communion : 
or  the  free  consequences  of  the  grace  of  union. 

(3dly.)  His  excellency  to  endear,  from  his  complete 
suitableness  to  all  the  wants  of  the  souls  of  men. 

(1st.)  His  fitness  to  save.  His  being  iKavog,  a  fit  Saviour 
suited  to  the  vyork  ;  and  this,  I  say,  is  from  his  grace  of  union. 
The  uniting  of  the  natures  of  God  and  man  in  one  person, 
made  him  fit  to  be  a  Saviour  to  the  uttermost.  He  lays  his 
hand  upon  God  by  partaking  of  his  nature;  Zech.  xiii.  7. 
and  he  lays  his  hand  upon  us,  by  being  partaker  of  our 
nature;  Heb.  ii.  14.  16.  and  so  becomes  a  days-man  or  um- 
pire between  both.  By  this  means,  he  fills  up  all  the  dis- 
tance that  was  made  by  sin,  between  God  and  us,  and  we 
who  were  far  off,  are  made  nigh  in  him.  Upon  this  account 
it  was,  that  he  had  room  enough  in  his  breast  to  receive, 
and  power  enough  in  his  spirit  to  bear  all  the  wrath  that 

'  Rev.  vi.  2. 


THE    SON    JESUS    CHRIST.  63 

was  prepared  for  us,  Sin  was  infinite  only  in  respect  of  the 
object,  and  punishment  was  infinite  in  respect  of  the  sub- 
ject.    This  ariseth  from  his  union. 

Union  is  the  conjunction  of  the  two  natures  of  God  and 
man  in  one  person;  John  i.  14.  Isa.  ix.  6.  Rom,  i.  3.  ix.  5. 
the  necessary  consequences  whereof  are, 

[1st.]  The  subsistence  of  the  human  nature  in  the  person 
of  the  Son  of  God,  having  no  subsistence  of  its  own;  Luke 
i.  35.  1  Tim.  iii.  16. 

[2dly.]  Koivtjjvia  tStw/iarwv,  that  communication  of  attri- 
butes in  the  person,  whereby  the  properties  of  either  nature 
are  promiscuously  spoken  of  the  person  of  Christ,  under 
what  name  soever,  of  God  or  man,  he  be  spoken  of;  Acts  xx. 
28.  iii.  21. 

[3dly.]  The  execution  of  his  office  of  mediation  in  his 
single  person,  in  respect  of  both  natures  :  wherein  is  consi- 
derable 6  fvepywy,  'the  agent,'  Christ  himself,  God  and  man ; 
Isf.  He  is  the principmm  quo,  IvEpyriTi'^ov;  the  principle  that 
gives  life  and  efficacy  to  the  whole  work.  And  then,  2dln, 
the  principium  quod;  that  which  operates,  which  is  both 
natures  distinctly  considered.  3dly.  The  Ivi^yua,  or  SpacrTtKj) 
rfjc  ^vatwg  KLvnaiQ  ;  the  effectual  working  itself  of  each  na- 
ture. And,  lastly,  the  Ivepymxa  or  aTTOTeXeafxa,  the  effect  pro- 
duced, which  ariseth  from  all,  and  relates  to  them  all ;  so 
resolving  the  excellency  I  speak  of,  into  his  personal  union. 

(2dly.)  His  fulness  to  save,  from  the  grace  of  com- 
munion, or  the  effects  of  his  union  which  are  free,  and  con- 
sequences of  it ;  which  is  all  the  furniture  that  he  received 
from  the  Father  by  the  unction  of  the  Spirit,  for  the  work 
of  our  salvation.  '  He  is  able  to  save  unto  the  uttermost  them 
that  come  unto  God  by  him  ;'  Heb.  vii.  26.  having  all  fulness 
unto  this  end  communicated  unto  him  :  '  for  it  pleased  the 
Father  that  in  him  all  fulness  should  dwell ;'  Col.  i.  19. 
'and  'he  received  not  the  Spirit  by  measure  ;'  John  iii.  34. 
and  from  this  fulness,  he  makes  out  a  suitable  supply  unto 
all  that  are  his :  '  grace  for  grace;'  John  i.  16.  Had  it  been 
given  to  him  by  measure  we  had  exhausted  it. 

(3dly.)  His  excellency  to  endear,  from  his  complete  suit- 
ableness to  all  the  wants  of  the  souls  of  men.  There  is  no 
man  whatever  that  hath  any  want  in  reference  unto  the 
things  of  God,  but  Christ  will  be  unto  him  that  which  he 


64  OF    COMMUNION    WITH 

wants :  I  speak  of  those  who  are  given  him  of  his  Father. 
Is  he  dead  ?  ''Christ  is  life.  Is  he  weak  ?  Christ  is  the  power 
of  God,  and  the  wisdom  of  God.  Hath  he  the  sense  of  guilt 
upon  him?  Christ  is  complete  righteousness  ; '  the  Lord  our 
righteousness.'  Many  poor  creatures  are  sensible  of  their 
wants,  but  know  not  where  their  remedy  lies.  Indeed,  whe- 
ther it  be  life  or  light,  power  or  joy,  all  is  wrapped  up  in 
him. 

This  then  for  the  present  may  suffice  in  general  to  be 
spoken  of  the  personal  grace  of  the  Lord  Christ.  He  hath 
a  fitness  to  save,  having  pity  and  ability,  tenderness  and 
power  to  carry  on  that  work  to  the  uttermost ;  and  a  fulness 
to  save,  of  redemption  and  sanctification,  of  righteousness 
and  the  Spirit,  and  a  suitableness  to  the  wants  of  all  our 
souls,  whereby  he  becomes  exceeding  desirable,  yea,  alto- 
gether lovely,  as  afterward  will  appear  in  particular.  And 
as  to  this  in  the  first  place,  the  saints  have  distinct  fellow- 
ship with  the  Lord  Christ,  the  manner  whereof  shall  be  de- 
clared in  the  ensuing  chapter. 

Only  from  this  entrance  that  hath  been  made  into  the 
description  of  him  with  whom  the  saints  have  communion, 
some  motives  might  be  taken  to  stir  us  up  thereunto,  as  also 
considerations  to  lay  open  the  nakedness  and  insufficiency 
of  all  other  ways  and  things,  unto  which  men  engage  their 
thoughts  and  desires  ;  something  may  be  now  proposed. 
The  daughters  of  Jerusalem,  ordinary  common  professors, 
having  heard  the  spouse  describing  her  beloved.  Cant.  v. 
4.  10,  8cc.  instantly  are  stirred  up  to  seek  him,  together 
with  her  ;chap.  vi.  1.  'Whither  is  thy  beloved  turned  aside, 
that  we  may  seek  him  with  thee  V  What  Paul  says  of  them 
that  crucified  him,  may  be  spoken  of  all  that  reject  him,  or 
refuse  communion  with  him ;  *  had  they  known  him  they  would 
not  have  crucified  the  Lord  of  glory:'  did  men  know  him, 
were  they  acquainted  in  any  measure  with  him,  they  would 
not  so  reject  the  Lord  of  glory.  Himself  calls  them  simple 
ones,  fools  and  scorners,  that  despise  his  gracious  invitation  ; 
Prov.  i.  24.  There  is  none  despise  Christ,  but  only  they  that 
know  him  not ;  whose  eyes  the  God  of  this  world  hath 
blinded  that  they  should  not  behold  his  glory.  The  souls 
of  men  do  naturally  seek  something  to  rest  and  repose  them* 

^  Col.  iii.  4.  1  Cor.  i.  24.  30.  Jer.  xxiii.  6. 


THE    SON    JESUS    CHRIST.  65 

sekes  upon  ;  something  to  satiate  and  delight  themselves 
withal,  with  which  they  hold  communion;  and  there  are 
two  w^ays  whereby  men  proceed  in  the  pursuit  of  what  they 
so  aim  at.  Some  set  before  them  some  certain  end  ;  perhaps 
pleasure,  profit,  or,  in  religion  itself,  acceptance  with  God  ; 
others  seek  after  some  end,  but  without  any  certainty, 
pleasing  themselves  now  with  one  path,  now  with  another  ; 
with  various  thoughts  and  w^ays  like  them,  Isa.  Ivii.  10. 
because  something  comes  in  by  the  life  of  the  hand,  they 
give  not  over  though  weary ;  in  what  condition  soever  you 
may  be,  either  in  greediness  pursuing  some  certain  end,  be  it 
secular  or  religious,  or  are  wandering  away  in  your  own  ima- 
ginations, wearying  yourselves  in  the  largeness  of  your  ways, 
compare  a  little  what  you  aim  at,  or  what  you  do,  with  what 
you  have  already  heard  of  Jesus  Christ ;  if  any  thing  you 
design  be  like  to  him,  if  any  thing  you  desire  be  equal  to 
him,  let  him  be  rejected  as  one  that  hath  neither  form  nor 
comeliness  in  him ;  but  if  indeed  all  your  ways  be  but  va- 
nity and  vexation  of  spirit,  in  comparison  of  him,  why  do 
you  spend  your  '  thoughts  for  that  which  is  not  bread,  and 
your  labour  for  that  which  satisfies  not?' 

Use  1.  You  that  are  yet  in  the  flower  of  your  days,  full 
of  health  and  strength,  and  with  all  the  vigour  of  your 
spirits,  do  pursue  some  one  thing,  some  another,  consider 
I  pray,  what  are  all  your  beloveds  to  this  beloved  ?  what 
have  you  gotten  by  them  ?  let  us  see  the  peace,  quietness, 
assurance  of  everlasting  blessedness  that  they  have  given 
you  ?  their  paths  are  crooked  paths,  who  ere  goes  in  them 
shall  not  know  peace.  Behold  here  a  fit  object  for  your 
choicest  affections  ;  one  in  whom  you  may  find  rest  to  your 
souls  :  one  in  whom  there  is  nothino;  will  g-rieve  and  trouble 
you  to  eternity;  behold  he  stands  at  the  door  of  your  souls 
and  knocks  :  O  reject  him  not,  least  you  seek  him  and  find 
him  not ;  pray  study  him  a  little  ;  you  love  him  not  because 
you  know  him  not,  why  doth  one  of  you  spend  his  time 
in  idleness  and  folly,  and  wasting  of  precious  time,  perhaps 
debauchedly  ;  why  doth  another  associate  and  assemble 
himself  with  them  that  scoff  at  religion  and  the  things 
of  God  ?  merely  because  you  know  not  our  dear  Lord  Jesus. 
Oh  when  he  shall  reveal  himself  to  you,  and  tell  you  he  is 
Jesus  whom  you  have  slighted  and  refused,  how  will  it  break 

VOL.    X.  F 


66  OF    COMMUNION    WITH 

your  hearts,  and  make  you  mourn  like  a  dove,  that  you  have 
neglected  him ;  and  if  you  never  come  to  know  him,  it  had 
been  better  you  had  never  been :  whilst  it  is  called  to-day 
then  harden  not  your  hearts. 

Use  2.  You,  that  are  perhaps  seeking  earnestly  after  arigh- 
teousness,  and  are  religious  persons,  consider  a  little  with 
yourselves,  hath  Christ  his  due  place  in  your  hearts?  is  he 
your  all  ?  does  he  dwell  in  your  thouglits  ?  do  you  know  him 
in  his  excellency  and  desirableness?  do  you  indeed  account 
'  all  things  loss  and  dung  for  his  exceeding  excellency  ?'  or 
rather  do  you  prefer  almost  any  thing  in  the  world  before  it? 
But  more  of  these  things  afterward. 


CHAP.  III. 

Of  the  way  and  manner  wherchy  the  saints  hold  communion  loith  the  Lord 
Christ,  as  to  personal  grace.  The  conjugal  relation  between  Christ  and 
the  saints,  Cant.  ii.  1(>.  Isa.  liv.  5,  §-c.  Cant.  iii.  11.  opened.  The  way 
of  communion  in  conjugal  relation.  Hos.  iii.  3.  Cant.  i.  15.  On  the  part 
of  Christ ;  on  the  part  of  the  saints. 

The  next  thing  that  comes  under  consideration,  is,  the  way 
whereby  we  hold  communion  with  the  Lord  Christ,  in  respect 
of  that  personal  grace  whereof  we  have  spoken.  Now  this 
the  Scripture  manifests  to  be  by  the  way  of  a  conjugal  re- 
lation. He  is  married  unto  us,  and  we  unto  him  ;  which 
spiritual  relation  is  attended  with  suitable  conjugal  affec- 
tions. And  this  gives  us  fellowship  v/ith  him,  as  to  his  per- 
sonal excellencies. 

This  the  spouse  expresseth  ;  Cant.  ii.  16.  '  My  beloved 
is  mine,  and  I  am  his.'  He  is  mine,  I  possess  him,  I  have 
interest  in  him,  as  my  head,  and  my  husband  ;  and  I  am 
his,  possessed  of  him,  owned  by  him,  given  up  unto  him,  and 
that  as  to  my  beloved  in  a  conjugal  relation. 

So  Isa.  liv.  5.  '  Thy  Maker  is  thine  husband  (the  Lord 
of  hosts  is  his  name),  and  thy  Redeemer  the  Holy  One  of  Is- 
rael, the  God  of  the  whole  earth  shall  he  be  called.'  This 
is  yielded  as  the  reason,  why  the  church  shall  not  be  ashamed 
nor  confounded,  in  the  midst  of  her  troubles  and  trials,  she 


THE    SON    JESUS    CHRIST.  67 

is  married  unto  her  Maker,  and  her  Redeemer  is  her  husband. 
And,  Isa.  Ixi.  10.  setting  out  the"rautual  glory  of  Christand 
his  church  in  their  walkino;  tog-ether,  he  "saith  it  is  as  a 
'  bridegroom  decketh  himself  with  ornaments,  and  as  a  bride 
adorneth  herself  with  jewels.'  Such  is  their  condition,  be- 
cause such  is  their  relation,  which' he  also  farther  express- 
eth,  chaj3.  Ixii.  5.  '  As  the  bridegroom  rejoiceth  over  the 
bride,  so  shall  thy  God  rejoice  over  thee.'  As  it  is  with  such 
persons  in  the  day  of  their  espousals,  in  the  day  of  the  glad- 
ness of  their  hearts,  so  is  it  with  Christ  and  his  saints  in  this 
relation.  He  is  a  husband  to  them,  providing  that  it  maybe 
with  them,  according  to  the  state  and  condition  whereinto 
he  hath  taken  them. 

To  this  purpose  we  have  his  faithful  engagement;  Hos. 
ii.  19,  20.  '  I  will,'  saith  he,  'betrolhthee  unto  me  for  ever, 
yea,  I  will  betroth  thee  unto  tne  in  righteousness,  and  in 
judgment, and  in  loving-kindness,  and  in  mercies;  I,willeven 
betroth  thee  unto  me  in  faithfulness.'  And  it  is  the  main 
design  of  the  ministry  of  the  gospel  to  prevail  with  men  to 
give  up  themselves  unto  the  Lord  Christ,  as  he  reveals  his 
kindness  in  this  engagement.  Hence  Paul  tells  the  Corin- 
thians, 1  Epist.  xi.  2.  that  he  had  espoused  them  unto  one 
husband,  that  he  might  present  them  as  a  chaste  virgin  unto 
Christ.  This  he  had  prevailed  upon  them  for,  by  the  preach- 
ing of  the  gospel,  that  they  should  give  up  themselves  as  a 
virgin,  unto  him  who  had  betrothed  them  to  himself,  as  a 
husband. 

And  this  is  a  relation  wherein  the  Lord  Jesus  is  exceed- 
ingly delighted  ;  and  inviteth  others  to  behold  him  in  this 
his  glory  ;  Cant.  iii.  11.  *Go  forth,'  saith  he,  'O  ye  daugh- 
ters of  Jerusalem,  and  behold  king  Solomon  with  the  crown 
wherewith  his  mother  crowned  him,  in  the  day  of  his  espou- 
sals, and  in  the  day  of  the  gladness  of  his  heart.'  He  calls 
forth  the  daughters  of  Jerusalem,  all  sorts  of  professors,  to 
consider  him  in  the  condition  of  betrothing  and  espousing 
his  church  unto  himself:  moreover, he  tells  them  that  they 
shall  find  on  him  two  things  eminently  upon  this  account. 
1.  Honour.  It  is  the  day  of  his  coronation,  and  his  spouse 
is  the  crown,  wherewith  he  is  crowned.  For  as  Christ  is  a 
diadem  of  beauty,  and  a  crown  of  glory  unto  Sion,  Isa. 
xviii.  5.  so  Sion  also  is  a  diadem,  and  a  crown  unto  him ; 

F   2 


68  OF    COMMUNION    WITH 

Isa.  Ixii.  3.  Christ  makes  this  relation  with  his  saints  to  be 
his  glory  and  his  honour.  2.  Delight.  The  day  of  his  es- 
pousals, of  taking  poor  sinful  souls  into  his  bosom,  is  the 
day  of  the  gladness  of  his  heart.  John  was  but  the  friend 
of  the  bridegroom,  that  stood  and  heard  his  voice,  when  he 
was  taking  his  bride  unto  himself,  and  he  rejoiced  greatly, 
John  iii.  29.  how  much  more  then  must  be  the  joy  and  glad- 
ness of  the  bridegroom  himself,  even  that  which  is  expressed, 
Zeph.  iii.  14.  *  He  rejoiceth  with  joy,  he  joys  with  singing.' 

Jt  is  the  gladness  of  the  heart  of  Christ,  the  joy  of  his 
soul,  to  take  poor  sinners  into  this  relation  with  himself.  He 
rejoiced  in  the  thoughts  of  it  from  eternity  ;  Prov.  viii.  31. 
and  always  expresseth  the  greatest  willingness  to  undergo 
the  hard  task  required  thereunto;  Psal.  xl.  7,  8.  Heb.  x.  7,  8. 
yea,  he  was  pained  as  a  woman  in  travail,  until  he  had  ac- 
complished it,  Luke  xii.  5.  because  he  loved  his  church  he 
gave  himself  for  it,  Eph.  v.  26.  despising  the  shame,  and  en- 
during the  cross,  Heb.  xii.  2.  that  he  might  enjoy  his  bride, 
*  that  he  might  be  for  her,  and  she  for  him,  and  not  for  an- 
other ;'  Hos.  iii.  3.  This  is  joy,  when  he  is  thus  crowned  by 
his  mother.  It  is  believers  that  are  mother  and  brother  of 
this  Solomon  ;  Matt.  xii.  49,  50.  '  They  crown  him  in  the 
day  of  his  espousals,  giving  themselves  to  him,  and  becom- 
ing his  glory  ;'  2  Cor.  viii.  23. 

Thus  he  sets  out  his  whole  communion  with  his  church 
under  this  allusion,  and  that  most  frequently.  The  time  of 
his  taking  the  church  unto  himself,  is  the  day  of  his  marriage, 
and  the  church  is  his  bride,  his  wife ;  Rev.  xix.  7,  8.  *  The 
entertainment  he  makes  for  his  saints,  isa  wedding  supper  ;' 
Matt.  xxii.  3.  '  The  graces  of  his  church,  are  the  ornaments 
of  his  queen;'  Psal.  xlv.  9 — 14.  And  the  fellowship  he  hath 
with  his  saints,  is  as  that  which  those  who  are  mutually  be- 
loved in  a  conjugal  relation  do  hold  ;  Cant.  i.  Hence  Paul, 
in  describing  these  two,  makes  sudden  and  insensible  tran- 
sitions from  one  to  the  other,  Eph.  v.  from  ver.  22.  unto 
ver.  32.  concluding  the  whole  with  an  application  unto  Christ 
and  the  church. 

It  is  now  to  be  inquired  in  the  next  place,  how  it  is  that 
we  hold  communion  with  the  person  of  Christ,  in  respect  of 
conjugal  relations  and  affections,  and  wherein  this  doth  con- 
sist.    Now  herein  there  are  some  things  that  are  common 


THE    SON    JESUS    CHRIST.  69 

unto  Christ  and  the  saints,  and  some  things  that  are  pecu- 
liar to  each  of  them,  as  the  nature  of  this  relation  doth  re- 
quire.    The  whole  may  be  reduced  unto  these  two  heads  : 

1.  A  mutual  resignation  of  themselves  one  to  the  other  ; 

2.  Mutual  consequential  conjugal  affections. 

1.  There  is  a  mutual  resignation  or  making  over  of  their 
persons  one  to  another.  This  is  the  first  act  of  communion, 
as  to  the  personal  grace  of  Christ.  Christ  makes  himself 
over  to  the  soul  to  be  his,  as  to  all  the  love,  care,  and  ten- 
derness of  a  husband ;  and  the  soul  gives  up  itself  wholly 
unto  the  Lord  Christ,  to  be  his,  as  to  all  loving,  tender  obe- 
dience. And  herein  is  the  main  of  Christ's  and  the  saints' 
espousals.  This  in  the  prophet  is  set  out  under  a  parable 
of  himself  and  a  harlot;  Hos.  iii.  3.  '  Thou  shalt  abide  for 
me  (saith  he  unto  her),  thou  shalt  not  be  for  another,  and  I. 
will  be  for  thee.'  Poor  harlot,  saith  the  Lord  Christ,  I  have 
bought  thee  unto  myself  with  the  price  of  mine  own  blood, 
and  now  this  is  that  which  we  will  consent  unto,  '  I  will  be 
for  thee,  and  thou  shalt  be  for  me,  and  not  for  another.' 

(1.)  Christ  gives  himself  to  the  soul  with  all  his'excel- 
lencies,  righteousness,  preciousness,  graces,  and  eminencies, 
to  be  its  Saviour,  head,  and  husband,  for  ever  to  dwell  with 
it,  in  this  holy  relation.  He  looks  upon  the  souls  of  his 
saints,  likes  them  well,  counts  them  fair  and  beautiful,  be- 
cause he  hath  made  them  so.  Cant.  i.  15.  *  Behold  thou  art 
fair  my  companion, behold  thou  art  fair,  thou  hast  dove's  eyes.' 
Let  others  think  what  they  please,  Christ  redoubles  it  that 
the  souls  of  his  saints  are  very  beautiful,  even  perfect  through 
his  comeliness  which  he  puts  upon  them ;  Ezek.  xvi.  14.  *  Be- 
hold thou  art  fair,  thou  art  fair  ;'^  particularly  that  their  spi- 
ritual light  is  very  excellent  and  glorious,  like  the  eyes  of  a 
dove,  tender,  discerning,  clear,  and  shining.  Therefore  he 
adds  that  pathetical  wish  of  the  enjoyment  of  this  his  spouse, 
chap.  ii.  14.  '  O  my  dove,'  saith  he, '  that  art  in  the  clefts  of 
the  rock,  in  the  secret  places  of  the  stairs,  let  me  hear  thy 
voice,  let  me  see  thy  countenance ;  for  sweet  is  thy  voice,  and 
thy  countenance  is  comely.'  Do  not  hide  thyself  as  one 
that  flies  to  the  clefts  of  the  rocks,  be  not  dejected  as  one 
that  hides  herself  behind  the  stairs,  and  is  afraid  to  come 
»  Repetit  non  citra  wa&of  en  tu  puchra  e»  :  Merx:er. 


70  OF    COMMUNION    WITH 

forth  to  the  company  that  inquires  for  her  ?  Let  not  thy 
spirit  be  cast  down  at  the  weakness  of  thy  supplications,  let  , 
me  yet  hear  thy  sighs  and  groans,  thy  breathings  and  pantings 
to  me,  they  are  very  sweet,  very  delightful ;  and  thy  spi- 
ritual countenance,  thy  appearance  in  heavenly  things,  is 
comely  and  delightful  unto  me.  Neither  doth  he  leave  her 
thus,  but,  chap.  iv.  8.  presseth  her  hard  to  a  closer  [union]  with 
him  in  this  conjugal  bond.  '  Come  with  me  from  Lebanon  (my 
spouse),  with  me  from  Lebanon,  look  from  the  top  of  Amana> 
from  the  top  of  Shenir  and  Hermon,  from  the  lions'  dens,  and 
the  mountains  of  the  leopards.'  Thou  art  in  a  wandering 
condition  (as  the  Israelites  of  old),  among  lions  and  leo- 
pards, sins  and  troubles  ;  come  from  thence  unto  me,  and 
I  will  give  thee  refreshment ;  Matt.  xi.  27.  Upon  this  invi- 
tation the  spouse  boldly  concludes,  chap.  vii.  10.  that  the 
desire  of  Christ  is  towards  her ;'  that  he  doth  indeed  love  her, 
and  aim  at  taking  her  unto  this  fellowship  with  himself.  So 
in  carrying  on  this  union,  Christ  freely  bestoweth  himself 
nipon  the  soul.  Precious  and  excellent  as  he  is,  he  becom- 
eth  ours.  He  makes  himself  to  be  so,  and  with  him,  all  his 
graces.  Hence  saith  the  spouse,  *My  beloved  is  mine  ;'•  in 
all  that  he  is,  he  is  mine.  Because  he  is  righteousness,''  he 
is  the  Lord  '  our  righteousness  ;'  Jer.  xxiii.  6.  Because  he  is 
the  wisdom  of  God,  and  the  power  of  God,  he  is  made  unto 
us  wisdom.  Sic.  1  Cor.  i.  30.  Thus  the  '  Branch  of  the  Lord  is 
beautiful  and  glorious,  and  the  fruit  of  the  earth  is  excellent, 
and  comely  to  them  that  are  escaped  of  Israel ;'  Isa.  iv.  2. 
This  is  the  first  thing  on  the  part  of  Christ,  the  free  dona- 
tion and  bestowing  of  himself  upon  us  to  be  our  Christ,  our 
beloved,  as  to  all  the  ends  and  purposes  of  love,  mercy,  grace, 
and  glory,  whereunto  in  his  mediation  he  is  designed,  in  a 
marriage  covenant,  never  to  be  broken.  This  is  the  sum  of 
what  is  intended.  The  Lord  Jesus  Christ  fitted  and  pre- 
pared by  the  accomplishment  and  furniture  of  his  person  as 
Mediator,  and  the  large  purchase  of  grace  and  glory  which 
he  hath  made,  to  be  a  husband  to  his  saints,  his  church, 
tenders  himself  in  the  promises  of  the  gospel  to  them  in  all 
his  desirableness,  convinces  them  of  his  good-will  towards 
them,  and  his  all-sufficiency  for  a  supply  of  their  wants,  and 

^  Isa.  liv.  24,  25. 


THE    SON  JESUS    CHRIST.  71 

upon  their  consent  to  accept  of  him,  which  is  all  he  requires 
or  expects  at  their  hands,  he  engageth  himself  in  a  marriage 
covenant  to  be  theirs  for  ever. 

(2.)  On  the  part  of  the  saints.  It  is  their  free,  willing 
consent  to  receive,  embrace,  and  submit  unto  the  Lord 
Jesus,  as  their  husband.  Lord  and  Saviour,  to  abide  with 
him,  subject  their  souls  unto  him;  and  to  be  ruled  by  him 
for  ever. 

Now  this  in  the  soul  is  either  initial,  or  the  solemn  con- 
sent at  the  first  entrance  of  union,  or  consequential,  in  re- 
newed-acts  of  consent  all  our  days.  I  speak  of  it  especially 
in  this  latter  sense,  wherein  it  is  proper  unto  communion, 
not  in  the  former,  wherein  it  primarily  intendeth  union. 

There  are  two  things  that  complete  this  self-resignation 
of  the  soul. 

[1.]  The  liking  of  Christ  for  his  excellency,  grace,  and 
suitableness,  far  above  all  other  beloveds  whatever,  prefer- 
ring him  in  the  judgment  and  mind  above  them  all.  In  the 
place  above-mentioned.  Cant.  v.  9,  10.  the  spouse  being 
earnestly  pressed  by  professors  at  large,  to  give  in  her 
thouglits  concerning  the  excellency  of  her  beloved  in  com- 
parison of  other  endearments,  answereth  expressly,  that  he 
is  the  '  chiefest  of  ten  thousand,  yea,' ver.  16.  'altogether 
lovely,'  infinitely  beyond  comparison  with  the  choicest 
created  good  or  endearment  imaginable.  The  soul  takes  a 
view  of  all  that  is  in  this  world,  the  '  lust  of  the  flesh,  the 
lust  of  the  eyes,  and  the  pride  of  life,'  and  sees  it  all  to  be 
vanity,  that  the  'world  passeth  away  and  the  lust  thereof;' 
1  Jolni  ii.  16,  17,  these  beloveds  are  noway  to  be  compared 
unto  him.  It  views  also  legal  righteousness,  blamelessness 
before  men,  uprightness  of  conversation,  duties  upon  con- 
viction, and  concludes  of  all  as  Paul  doth,  Phil.  iii.  8.  'Doubt- 
less, I  count  all  these  things  loss  for  the  excellency  of  the 
knowledge  of  Christ  Jesus  my  Lord.'  So  also  doth  the 
church,  Hos.  xiv.  3,  4.  reject  all  appearing  assistances 
whatever,  as  goodly  as  Ashur,  as  promising  as  idols,  that 
God  alone  may  be  preferred.  And  this  is  the  soul's  entrance 
into  conjugal  communion  with  Jesus  Christ  as  to  personal 
grace,  the  constant  preferring  him  above  all  pretenders  to 
its  affections,  counting  all  loss  and  dung  in  comparison  of 
him.     Beloved    peace,   beloved   natural   relations,   belove: 


72  OF    COMMUNION    WITH 

wisdom  and  learning,  beloved  righteousness,  beloved  duties, 
all  loss  compared  with  Christ. 

[2.]  The  accepting  of  Christ  by  the  will,  as  its  only  hus- 
band. Lord,  and  Saviour.  This  is  called  'receiving'  of  Christ, 
John  i,  12.  and  is  not  intended  only  for  that  solemn  act 
whereby  at  first  entrance  we  close  with  him,  but  also  for 
the  constant  frame  of  the  soul  in  abiding  with  him,  and  own- 
ing of  him  as  such  ;  when  the  soul  consents  to  take  Christ 
on  his  own  terms,  to  save  him  in  his  own  way,"*  and  says. 
Lord,  I  would  have  had  thee  and  salvation  in  my  way,  that 
it  might  have  been  partly  of  mine  endeavours,  and  as  it  were 
by  the  works  of  the  law,  I  am  now  willing  to  receive  thee 
and  to  be  saved  in  thy  way,  merely  by  grace ;  and  though  I 
would  have  walked  according  to  my  own  mind,  yet  now  I 
wholly  give  up  myself  to  be  ruled  by  thy  Spirit,  for  in  thee 
have  I  righteousness  and  strength ,'^  in  thee  am  I  justified  and 
do  glory;  then  doth  it  carry  on  communion  with  Christ  as 
to  the  grace  of  his  person.  This  it  is  to  receive  the  Lord 
Jesus  in  his  comeliness  and  eminency.  Let  believers  exer- 
cise their  hearts  abundantly  unto  this  thing.  This  is  choice 
communion  with  the  Son  Jesus  Christ.  Let  us  receive  him 
in  all  his  excellencies  as  he  bestows  himself  upon  us.  Be 
frequent  in  thoughts  of  faith,  comparing  him  with  other  be- 
loveds ;  sin,  world,  legal  righteousness,  and  preferring  him 
before  them,  counting  them  all  loss  and  dung  in  comparison 
of  him.  And  let  our  souls  be  persuaded  of  his  sincerity  and 
willingness  in  giving  himself,  in  all  that  he  is,  as  mediator 
unto  us,  to  be  ours;  and  let  our  hearts  give  up  themselves 
unto  him;  let  us  tell  him,  that  we  will  be  for  him  and  not 
for  another ;  let  him  know  it  from  us,  he  delights  to  hear  it, 
yea,  he  says,  *  sweet  is  our  voice,  and  our  countenance  is 
comely,'  and  we  shall  not  fail  in  the  issue  of  sweet  refresh- 
ment with  him. 

DIGRESSION  I. 

Some  excellencies  of  Christ  proposed  to  consideration,  to  endear  our 
hearts  unto  him.     His  description,  Cant.  v.  opened. 

To  strengthen  our  hearts  in  the  resignation  mentioned  of 
•  ourselves  unto  the  Lord  Christ  as  our  husband,  as  also  to 

b  Rom.  ix.  31, 32.  xx.  3,  4.  «  Isa.  xlv,  24. 


THE    SON    JESUS    CHRIST.  73 

make  way  for  the  stirring  of  us  up  to  those  consequential 
conjugal  affections,  of  which  mention  shall  afterward  be 
made,  I  shall  turn  aside  to  a  more  full  description  of  some 
of  the  personal  excellencies  of  the  Lord  Christ,  whereby  the 
hearts  of  his  saints  are  indeed  endeared  unto  him. 

In  the  '  Lord  our  righteousness,'  then,  may  these  ensuing 
things  be  considered,  which  are  exceeding  suitable  to  pre- 
vail upon  our  hearts  to  give  up  themselves  to  be  wholly 
his. 

1.  He  is  exceeding  excellent  and  desirable  in  his*^  Deity, 
and  the  glory  thereof.  He  is  '^ Jehovah  our  righteousness;' 
Jer.  xxiii.  6.  In  the  rejoicing  of  Sion  at  his  coming  to  her,  this 
is  the  bottom,  '  Behold  thy  God ;'  Isa.  xl.  9.  We  have  seen 
his  glory  (saith  the  apostle);  what  glory  is  that?  The  glory 
of  the  only-begotten  Son  of  God  ;  John  i.  14.  The  choicest 
saints  have  been  afraid  and  amazed  at  the  beauty  of  an  an- 
gel ;  and  the  stoutest  sinners  have  trembled  at  the  glory  of 
one  of  those  creatures  in  a  low  appearance,  representing  but 
the  back  parts  of  their  glory,  who  yet  themselves  in  their 
highest  advancement  do  cover  tlieir  faces  at  the  presence  of 
our  beloved,  as  conscious  to  themselves  of  their  utter  dis- 
ability to  bear  the  rays  of  his  glory;  Isa.  vi.  2.  John  xii. 
39,  40.  He  is  the  fellow  of  the  Lord  of  Hosts  ;  Zech.  xiii.  7. 
Aiid  though  he  once  appeared  in  the  form  of  a  servant,  yet 
then  *he  thought  it  no  robbery  to  be  equal  unto  God  ;'  Phil, 
ii.  8.  In  the  glory  of  this  majesty  he  dwells  in  light  inacces- 
sible. We  cannot  by  searching  'find  out  the  Almighty  to  per- 
fection :  it  is  as  high  as  heaven,  what  can  we  do  ?  it  is  deeper 
than  hell,  what  can  we  know  ?  the  measure  thereof  is  longer 
than  the  earth,  and  broader  than  the  sea;'  Job  xi.  7 — 9.  We 
may  all  say  one  to  another  of  this  ;  '  Surely  we  are  more 
brutish  than  any  man,  and  have  not  the  understanding  of  a 
man ;  we  neither  learned  wisdom,  nor  have  the  knowledge 

d  Numb.  xxi.  5. 1  Cor.  x.  9.  Psal.  Ixviii.  1 9.  Eph.  iv.  8. 10.  Psal.  xcvii.  7.  Heb.  ii.|10. 
Psal.  cii.  26.  Isa,  viii.  13.  Luke  ii.  34.  Rom.  ix.  30.  1  Pet.  ii.  6.  Isa.  xl.  3.  xliv.  6. 
xlv.  22.  xlviii.  12.  Rom.  xiv.  10.  Rev.  i.ll.  Mai.  iii.  1.  Psal.  ii.  12.  Isa.  xxxv.  4.  Hi. 
5,  6.  xlv.  14,  15.  Zech.  ii.  8.  12.  iii.  1.  xii.  10.  Matt.  xvi.  17.  Luke  i.  16,  17. 
John  v.  18, 19.  X.  30.  i.  1.3.  10. 14.  vi.  62.  viii.  23.  58.  Col.  i.  16.  Heb.  i.  2.  10— 
12.  John  iii.  13.  31.  xvi.  28.  Mich.  v.  2.  Prov.  viii.  23.  John  xvii.  5.  Jer.  xxiii.  6. 
1  John  V.  20.  Rev.  i.  18.  4.  8.  Acts  xx.  28.  1  John  iii.  16.  Phil.  ii.  6—8.  1  Tim. 
iii.  16.  Heb.  ii.  16.  1  John  iv.  3.  Heb.  x.  5.  John  xx.  28.  Rom.  ix.  5.  John  x.  29 
—31.  Matt.  xvi.  16.  Rom.  viii.  32.  John  iii.  16.  18.  Col.  i.  15.  John  xvii.  10. 
Isa.  ix.  6.  Col.  ii.  9.  1  Cor.  viii.  6.  ii,  8.  Psal.  Ixviii.  17. 


74  OF    COMMUNION    WITH 

of  the  holy.  Who  hath  ascended  up  into  heaven,  or  descend- 
ed ?  who  hath  gathered  the  wind  in  his  fist?  who  hath  hound 
the  waters  in  a  garment?  who  hath  established  the  ends  of 
the  earth?  what  is  his  name,  andwhat  is  his  Son's  n  ame,  if 
ye  can  tell?'  Prov.  xxx.2 — 4. 

If  any  one  should  ask  now,  with  them  in  the  Canticles, 
what  is  in  the  Lord  Jesus  our  beloved,  more  than  in  other 
beloveds,  that  should  make  him  so  desirable,  and  amiable, 
and  worthy  of  acceptation  ?  What  is  he  more  than  others? 
I  ask,  what  is  a  king  more  than  a  beggar?  Much  every  way. 
Alas  !  this  is  nothing  ;  they  were  born  alike,  must  die  alike, 
and  after  that  is  the  judgment.  What  is  an  angel  more  than 
a  worm  ?  A  worm  is  a  creature,  and  an  angel  is  no  more  ; 
he  hath  made  the  one  to  creep  in  the  earth,  made  also  the 
other  to  dwell  in  heaven.  There  is  still  a  proportion  be- 
tween these,  they  agree  in  something  ;  but  what  are  all 
the  nothings  of  the  world,  to  the  God  infinitely  blessed 
for  evermore?  Shall  the  dust  of  the  balance,  or  the  drop 
of  the  bucket  be  laid  in  the  scale  aoainst  him?  This  is  he 
of  whom  the  sinners  in  Sion  are  afraid  and  cry,  'Who 
amongst  us  shall  dwell  with  that  devouring  fire,  who  amongst 
us  shall  inhabit  with  everlasting  burnings?'  1  might  now 
give  you  a  glimpse  of  his  excellency  in  many  of  those  pro- 
perties and  attributes,  by  which  he  discovers  himself  to  the 
faith  of  poor  sinners.  But  as  he  that  goes  into  a  garden 
where  there  are  innumerable  flowers  in  great  variety,  gathers 
not  all  he  sees,  but  crops  here  and  there  one,  and  another ; 
I  shall  endeavour  to  open  a  door,  and  give  an  inlet  into  the 
infinite  excellency  of  the  graces  of  the  Lord  Jesus,  as  be  is 
'God  blessed  forevermore;' presenting  the  reader  with  one  or 
two  instances,  leaving  him  to  gather  for  his  own  use,  what 
farther  he  pleaseth.     Hence  then  observe, 

(1.)  The  endless,  bottomless,  boundless,  grace  and  com- 
passion that  is  in  him,  who  is  thus  our  husband  as  he  is  the 
God  of  Sion.  It  is  not  the  grace  of  a  creature,  nor  all  the 
grace  that  can  possibly  at  once  dwell  in  a  created  nature, 
that  will  serve  our  turn.  We  are  too  indigent  to  be  suited 
with  such  a  supply.  There  was  a  fulness  of  grace  in  the 
human  nature  of  Christ :  '  he  received  not  the  Spirit  by  mea- 
sure ;'  John  iii.  34.  A  fulness  like  that  of  light  in  the  sun, 
or  of  water  in  the  sea ;  I  speak  not  in  respect  of  communi- 


THE    SON    JESUS  CHRIST.  75 

cation,  but  sufficiency.  A  fulness  incomparably  above  the 
measure  of  angels,  yet  it  was  not  properly  an  infinite  fulness ; 
it  was  a  created,  and  therefore  a  limited  fulness.  If  it  could 
be  conceived  as  separated  from  the  Deity,  surely  so  many 
thirsty,  guilty  souls,  as  every  day  drink  deep  and  large 
draughts  of  grace  and  mercy  from  him,  would  (if  I  may  so 
speak)  sink  him  to  the  very  bottom  :  nay,  it  could  aftbrd  no 
supply  at  all,  but  only  in  a  moral  way.  But  when  the  conduit 
of  his  humanity,  is  inseparably  united  to  the  infinite  inex- 
haustible fountain  of  the  Deity,  who  can  look  into  the  depths 
thereof?  If  now  there  be  grace  enough  for  sinners  in  an  all- 
sufficient  God,  it  is  in  Christ,  and  indeed  in  any  other  there 
cannot  be  enough.  The  Lord  gives  this  reason  for'4;he  peace 
and  confidence  of  sinners,  Isa.  liv.  4,  5.  *  Thou  shalt  not  be 
afraid,  nor  confounded,  thou  shalt  not  be  put  to  shame.' 
But  how  shall  this  be  ?  So  much  sin  and  not  ashamed?  So 
much  guilt  and  not  confounded?  '  Thy  Master,'  saith  he,  'is 
thine  husband,  the  Lord  of  Hosts  is  his  name,  and  thy  Re- 
deemer, the  Koly  One  of  Israel,  the  God  of  the  whole  earth 
shall  he  be  called  ;'  this  is  the  bottom  of  all  peace,  confi- 
dence, and  consolation;  the  grace  and  mercy  of  our  Maker, 
of  the  God  of  the  whole  earth.  So  are  kindness  and  power 
tempered  in  him  ;  he  makes  us  and  mars  us ;  he  is  our  God, 
and  our  Goel,  our  Redeemer.  '  Look  unto  me,'  saith  he, 
'  and  be  saved,  I  am  God  and  none  else;'  Isa.  xlv.22.  '  Surely, 
one  shall  say,  in  Jehovah  have  I  strength  and  righteous- 
ness ;'  ver.  24. 

And  on  this  ground  it  is,  that  if  all  the  w^orld  should  (if 
I  may  so  say),  set  themselves  to  drink  free  grace,  mercy, 
and  pardon ;  drawing  *  water  continually  from  the  wells  of 
salvation  ;  if  they  should  set  themselves  to  draw  from  one 
single  promise,  an  angel  standing  by,  and  crying.  Drink,  O 
my  friends,  yea,  drink  abundantly,  take  so  much  grace  and 
pardon  as  shall  be  abundantly  sufficient  for  the  world  of 
sin  which  is  in  every  one  of  you  ;  they  would  not  be  able  to 
sink  the  grace  of  the  promise  one  hair's  breadth.  There  is 
enough  for  millions  of  worlds  if  they  were,  because  it  flows 
into  it  from  an  infinite  bottomless  fountain.  *  Fear  not,  O 
worm  Jacob,  I  am  God  and  not  man,'  is  the  bottom  of  sin- 
ners' consolation.  This  is  that  head  of  gold  mentioned 
eCant.  V.  1.  Isa.  Iv.  1.  Rev.  xxii.  17.  John  vii.  37,  38. 


76  OF    COMMUNION    WITH 

Cant.  V.  11.  that  most  precious  fountain  of  grace  and  mercy. 
This  infiniteness  of  grace  in  respect  of  its  spring  and  foun-- 
tain  will  answer  all  objections  that  might  hinder  our  souls 
from  drawing  nigh  to  communion  with  him,  and  from  a  free 
embracing  of  him.  Will  not  this  suit  us  in  all  our  dis- 
tresses ?  What  is  our  finite  guilt  before  it?  Shew  me  the 
sinner  that  can  spread  his  iniquities  to  the  dimensions  (if  I 
may  so  say)  of  this  grace  ?  Here  is  mercy  enough  for  the 
greatest,  the  oldest,  the  stubbornest  transgressor.  'Why 
will  you  die,  O  ye  house  of  Israel  T  Take  heed  of  them  who 
would  rob  you  of  the  Deity  of  Christ ;  if  there  were  no  more 
grace  for  me  than  what  can  be  treasured  up  in  a  mere  man, 
I  should  rejoice  my  portion  might  be  under  rocks  and 
mountains. 

Consider  hence  his  eternal,  free,  unchangeable  love. 
Were  the  love  of  Christ  unto  us  but  the  love  of  a  mere  man, 
though  never  so  excellent,  innocent,  and  glorious,  it  must 
have  a  beginning,  it  must  have  an  ending,  and  perhaps  be 
fruitless.  The  love  of  Christ  in  his  human  nature  towards 
his,  is  exceeding,  intense,  tender,  precious,  compassionate, 
abundantly  heightened  by  a  sense  of  our  miseries,  feeling 
of  our  wants,  experience  of  our  temptations,  all  flowing 
from  that  rich  stock  of  grace,  pity,  and  compassion,  which 
on  purpose  for  our  good  and  supply,  was  bestowed  on  him. 
But  yet  this  love,  as  such,  cannot  be  infinite,  nor  eternal, 
nor  from  itself  absolutely  unchangeable.  Were  it  no  more, 
though  not  to  be  paralleled,  nor  fathomed,  yet  our  Saviour 
could  not  say  of  it,  as  he  doth,  '  as  my  Father  loveth  me,  so 
have  I  loved  you  ;'  John  xv.  9.  His  love  could  not  be  com- 
pared with,  and  equalled  unto  the  divine  love  of  the  Father, 
in  those  properties  of  eternity,  fruitfulness,  and  unchange- 
ableness,  which  are  the  chief  anchors  of  the  soul,  rolling 
itself  on  the  bosom  of  Christ.     But  now, 

[1.]  It  is  eternal.  *  Come  ye  near  unto  me,  hear  you 
this  ;  I  have  not,'  saith  he,  '  spoken  from  the  beginning  in 
secret ;  from  the  time  that  it  was,  there  am  I :  and  now  the 
Lord  God  and  his  Spirit  hath  sent  me  ;'  Isa.  xlviii.  16.  He 
himself  is  '  yesterday,  to-day,  and  for  ever ;'  Heb.  xiii.  8.  and 
so  is  his  love,  being  his  who  is  Alpha  and  Omega,  the  first 
and  the  last,  the  beginning  and  the  ending,  which  is,  which 
was,  and  which  is  to  come  ;  Rev.  i.  11. 


THE    SON    JESUS    CHRIST.  77 

[2.]  Unchangeable.  Our  love  is  like  ourselves  ;  as  we  are, 
so  are  all  our  affections  :  so  is  the  love  of  Christ  like  himself: 
we  love  one  one  day,  and  hate  him  the  next:  he  changeth, 
and  we  change  also ;  this  day  he  is  our  right  hand,  our  right 
eye,  the  next  day  cut  him  off,  pluck  him  out.*^  Jesus  Christ 
is  still  the  same,  and  so  is  his  love.  '  In  the  beginning  he 
laid  the  foundation  of  the  earth,  and  the  heavens  are  the 
works  of  his  hands,  they  shall  perish,  but  he  remaineth  ; 
they  shall  all  wax  old  as  doth  a  garment,  and  as  a  vesture 
shall  he  fold  them  up,  and  they  shall  be  changed;  but  he  is 
the  same,  and  his  years  fail  not;'  Heb.  i.  10 — 12.  He  is 
the  Lord,  and  he  changeth  not,  and  therefore  we  are  not 
consumed.  Whom  he  loves  he  loves  unto  the  end."  His 
love  is  such  as  never  had  beginning,  and  never  shall  have 
ending. 

[3.]  It  is  also  fruitful.  Fruitful  in  all  gracious  issues 
and  effects.  A  man  may  love  another  as  his  own  soul,  yet 
perhaps  that  love  of  his  cannot  help  him.  He  may  thereby 
pity  him  in  prison,  but  not  relieve  him;  bemoan  him  in  mi- 
sery, but  not  help  him  ;  suffer  with  him  in  trouble,  but  not 
ease  him.  We  cannot  love  grace  into  a  child,  nor  mercy 
into  a  friend ;  we  cannot  love  them  into  heaven,  though  it 
may  be  the  great  desire  of  our  soul.  It  was  love  that  made 
Abraham  cry.  Oh  that  Ishmael  might  live  before  thee,  but 
it  might  not  be.  But  now  the  love  of  Christ,  being  the 
love  of  God,  is  effectual  and  fruitful  in  producing  all  the 
good  things  which  he  willeth  unto  his  beloved.  He  loves 
life,  grace,  and  holiness,  into  us  ;  he  loves  us  also  into  co- 
venant, loves  us  into  heaven.  Love  in  him  is  properly  to 
will  good  to  any  one  :  whatever  good  Christ  by  his  love 
wills  to  any,  that  willing  is  operative  of  that  good. 

These  three  qualifications  of  the  love  of  Christ,  make  it 
exceedingly  eminent,  and  him  exceeding  desirable.  How 
many  millions  of  sins,  in  every  one  of  the  elect,  every  one 
whereof  were  enough  to  condemn  them  all,  hath  this  love 
overcome  ?  what  mountains  of  unbelief  doth  it  remove  ? 
Look  upon  the  conversation  of  any  one  saint,  consider  the 
frame  of  his  heart,  see  the  many  stains  and  spots,  the  de- 
filements and  infirmities,  wherewith  his  life  is  contaminated, 
and  tell  me  whether  the  love  that  bears  with  all  this,  be  not 

'■  Gal.  iv.  14,15.  t  Mai.  iii.  6.  John  xiii.  1. 


78  OF    COMMUNION    WITH 

to  be  admired.  And  is  it  not  the  same  towards  thousands 
every  day  ?  what  streams  of  grace,  purging-,  pardoning, 
quickening,  assisting,  do  flow  from  it  every  day  ?  This  is  our 
beloved,  O  ye  daughters  of  Jerusalem. 

2.  He  is  desirable  and  worthy  our  acceptation,  as  con- 
sidered in  his  humanity  ;  even  therein  also  in  reference  to 
us,  he  is  exceedingly  desirable.  I  shall  only  in  this  note 
unto  you  two  things  : 

(1.)  Its  freedom  from  sin. 

(2.)  Its  fulness  of  grace  ;  in  both  which  regards  the 
Scripture  sets  him  out  as  exceedingly  lovely  and  amiable. 

(1.)  He  was  free  from  sin;  the''  Lamb  of  God,  without 
spot,  and  without  blemish.  The  male  of  the  flock  to  be  of- 
fered unto  God,  the  cui"se  falling  on  all  other  oblations,  and 
them  that  offer  them  ;  Mai.  i.  14,  The  purity  of  the  snow  is 
not  to  be  compared  with  the  whiteness  of  this  lily,  of  this 
•  rose  of  Sharon,  even  from  the  womb.  *  For  such  a  hio-h- 
priest  became  us,  who  is  holy,  harmless,  undefiled,  separate 
from  sinners ;'  Heb.  vii.  26.  Sanctified  persons,  whose 
stains  are  in  any  measure  washed  away,  are  exceeding  fair 
in  the  eye  of  Christ  himself.  '  Thou''  art  all  fair,'  saith  he, 
'  my  beloved,  thou  hast  no  spot  in  thee.'  How  fair  then  is 
he,  who  never  had  the  least  spot  or  stain  ? 

It  is  true,  Adam  at  his  creation  had  this  spotless  purity, 
so  had  the  angels.  But  they  came  immediately  from  the 
^hand  of  God  without  concurrence  of  any  secondary  cause. 
Jesus  Christ™  is  a  plant  and  root  of  a  dry  ground,  a  blossom 
from  the  stem  of  Jesse,  a  bud  from  the  loins  of  sinful  man, 
born  of  a  sinner,  after  there  had  been  no  innocent  flesh  in 
the  world  for  four  thousand  years,  every  one  upon  the  roll 
of  his  genealogy  being  infected  therewithal.  To  have  a 
flower  of  wonderful  rarity  to  grow  in  paradise,  a  garden  of 
God's  own  planting,  not  sullied  in  the  least,  is  not  so 
strange  ;  but,  as  the  psalmist  speaks  (in  another  kind),  ta 
hear  of  it  in  a  wood,  to  find  it  in  a  forest,  to  have  a  spotless 
bud,  brought  forth  in  the  wilderness  of  corrupted  nature,  is 
a  thing  which  angels  may  desire  to  look  into.  Nay,  more, 
this  whole  nature  was  not  only  defiled,  but  also  accursed  ; 
not  only  unclean,  but  also   guilty  ;  guilty  of  Adam's  trans- 

hlPet.  i.l9.  i  Cant.  ii.  1.  "^  Cant.  i.  15,  16.  iv.  1. 10. 

'  Eccles.  vii.  29.  m  i^a.  iJij.  2. 


THE    SON    JESUS    CHRIST.  79 

gression  in  whom  we  have  all  sinned.  That  the  human  na- 
ture of  Christ  should  be  derived  from  hence,  free  from  guilt, 
free  from  pollution,  this  is  to  be  adored. 

Oh.  But  you  will  say,  how  can  this  be  ?  who  can  brino- 
a  clean  thing  from  an  unclean  ?  How  could  Christ  take  our 
name,  and  not  the  defilements  of  it,  and  the  guilt  of  it  ?  If 
'"Levi  paid  tithes  in  the  loins  of  Abraham,  how  is  it  that 
Christ  did  not  sin  in  the  loins  of  Adam  ? 

Ans.  There  are  two  things  in  original  sin. 

[1.]  Guilt  of  the  first  sin,  which  is  imputed  to  us,  we  all 
smned  in  him,  t^'  (j)  iravT^g  -qf^iapTov,  Rom.  v.  12.  whether  we 
render  it  relatively  '  in  whom,'  or  illatively,  being  all  have 
sinned,  all  is  one  :  that  o:ie  sin  is  the  sin  of  us  all,  '  omues 
eramus  unus  ille  homo  :'  we  were  all  in  covenant  with  him; 
he  was  not  only  a  natural  head,  but  also  a  federal  head  unto 
us,  as  Christ  is  to  believers,  Rom.  v.  17.  1  Cor.  xv.  22.  so 
was  he  to  us  all ;  and  his  transgression  of  that  covenant  is 
reckoned  to  us. 

[2. J  There  is  the  derivation  of  a  polluted,  corrupted  na- 
ture from  him  ;  °'  Who  can  bring  a  clean  thing  out  of  an  un- 
clean?' '  that  which  is  born  of  the  flesh  is  flesh,'  and  nothing 
else  ;  whose  wisdom  and  mind  is  corrupted  also,  a  polluted 
fountain  will  have  polluted  streams.  The  first  person  cor- 
rupted nature,  and  that  nature  corrupts  all  persons  follow- 
ing ;  now  from  both  these  was  Christ  most  free. 

1st.  He  was  never  federally  in  Adam  ;  and  so  not  liable 
to  the  imputation  of  his  sin  on  that  account.  It  is  true  that 
sin  was  imputed  to  him,  when  he  was  made  sin  ;"  thereby  he 
took  away  the  sin  of  the  world  ;  John  i.  29.  but  it  was  im- 
puted to  him  in  the  covenant  of  the  Mediator,  through  his 
voluntary  susception  ;  and  not  in  the  covenant  of  Adam  by 
a  legal  imputation.  Had  it  been  reckoned  to  him  as  a  de- 
scendant from  Adam,  he  had  not  been  a  fit  high-priest  to 
have  oflfered  sacrifices  for  us,  as  not  being  '  separate  from 
sinners  ;'  Heb.  vii.  25.  Had  Adam  stood  in  his  innocency, 
Christ  had  not  been  incarnate,  to  have  been  a  mediator  for 
sinners,  and  therefore  the  counsel  of  his  incarnation  morally 
took  not  place  p  until  after  the  fall ;  though  he  was  in  Adam, 

»  Heb.  ix.  7.  10. 
"  Job  xiv.  4.   <ff6vrifA.a  t?;  tra^nic'  John  iii.  fi.  voui;  t?j  o-ag»3?'  Rom.  viii.  7. 
°  Col.  ii.  14.  2  Cor.  v.  21.  P  Gen.  iii.  15. 


80  OF    COMMUNION    WITH 

in  a  natural  sense  from  his  first  creation,  in  respect  of  the 
purpose  of  God ;  Luke  iii.  23.  38.  yet  he  was  not  in  him,  in 
a  law  sense,  until  after  the  fall  ;  so  that  as  to  his  own  per- 
son, he  had  no  more  to  do  with  the  first  sin  of  Adam,  than 
with  any  personal  sin  of  one  whose  punishment  he  volunta- 
rily took  upon  him ;  as  we  are  not  liable  to  the  guilt  of 
those  progenitors  who  followed  Adam,  though  naturally  we 
were  no  less  in  them  than  in  him.  Therefore  did  he,  all  the 
days  of  his  flesh  serve  God  in  a  covenant  of  works  ;  and  was 
therein  accepted  with  him,  having  done  nothing  that  should 
disannul  the  virtue  of  that  covenant  as  to  him ;  this  doth 
not  then  in  the  least  take  off  from  his  perfection. 

2dly.  For  the  pollution  of  our  nature,  it  was  prevented 
in  him  from  the  instant  of  conception  ;    Luke  i.  35.  '  The 
Holy  Ghost  shall  come  upon  thee,  and  the  power  of  the 
Highest  shall  overshadow  thee,   therefore  also  that  holy 
thing  that  shall  be  born  of  thee,  shall  be  called  the  Son  of 
God.'     He  was  '  made  of  a  woman,'  Gal.  iv.  4.  but  that  por- 
tion whereof  he  was  made,  was  sanctified  by  the  Holy  Ghost, 
that  what  was  born  thereof,  should  be   a  holy  thing  ;  not 
only  the  conjunction  and  union  of  soul  and  body,  whereby 
a  man  becomes  partaker  of  his  whole  nature,  and  therein  of 
the  pollution  of  sin,  being  a  son  of  Adam,  was  prevented  by 
the  sanctification  of  the  Holy  Ghost,  but  it  also  accompa- 
nied  the   very  separation   of  his   bodily  substance  in  the 
womb,  unto  that  sacred  purpose  whereunto  it  was  set  apart ; 
so  that  upon  all  accounts  he  is  '  holy,  harmless,  undefiled.' 
Add  now  hereunto,  that  he  *  did  no  sin,  neither  was  there 
any  guilt  found  in  him,'  1  Pet.  ii.  22.  that  he  fulfilled  all 
righteousness,  Matt.  iii.  15.  his  Father  being  always  well 
pleased  with  him,  ver.  17.  on  the  account  of  his  perfect  obe- 
dience; yea,  even  in  that  sense  wherewith  he  chargeth  his  an- 
gels with  folly,  and  those  inhabitants  of  heaven,  are  not 
clear  in  his  sight,  and  his  excellency  and  desirableness  in 
this  regard  will  lie  before  us  :  such  was  he,  such  he  is,  and 
yet  for  our  sakes,  was  he  contented  not  only  to  be  esteemed 
by  the  vilest  of  men,  to  be  a  transgressor,  but  to  undergo 
from  God,  the  punishment  due  to  the  vilest  sinners.     Of 
which  afterward. 

(2.)  The  fulness  of  grace  in  Christ's  human  nature,  sets 
forth  the  amiableness  and  desirableness  thereof;  should  I 


THE    -SOX    .TESU.S    CHRIST.  81 

make  it  my  business  to  consider  his  perfections,  as  to  this 
part  of  his  excellency,  what  he  had  from  the  womb,  Luke 
i.  35.  what  received  growth  and  improvement,  as  to  exercise 
in  the  days  of  his  flesh,  Luke  ii.  52.  with  the  complement 
of  them  all,  in  glory,  the  whole  would  tend  to  the  purpose 
in  hand.  I  am  but  taking  a  view  of  these  things  in  tran- 
situ. These  two  things  lie  in  open  sight  to  all  at  the  first 
consideration;  all  grace  was  in  him,  for  the  kinds  thereof; 
and  all  degrees  of  grace  for  its  perfections;  and  both  of 
them  make  up  that  fulness  that  was  in  him ;  it  is  created 
grace  that  I  intend,  and  therefore  I  speak  of  the  kinds  of  it ; 
it  is  grace  inherent  in  a  created  nature,  not  infinite,  and 
therefore  I  speak  of  the  degrees  of  it. 

For  the  fountain  of  grace  the  Holy  Ghost,  '  he  received 
not  him  by  measure  ;'  John  iii.  34.  and  for  the  communica- 
tions of  the  Spirit,  it  pleased  the  Father  that  in  him  '  should 
all  fulness  dwell ;'  Col.  i.  19.  that  in  all  things  he  might 
have  the  pre-eminence.  But  these  things  are  commonly 
spoken  unto. 

This  is  the  beloved  of  our  souls,  holy,  harmless,  unde- 
filed  ;  full  of  grace  and  truth ;  p  full  to  a  sufiiciency  for  every 
end  of  grace  ;  full  for  practice,  to  be  an  example  to  men  and 
aiigels  as  to  obedience  ;  full  to  a  certainty  of  uninterrupted 
communion  with  God ;  full  to  a  readiness  of  giving  supply 
to  others  ;  full  to  suit  him  to  all  the  occasions  and  necessi- 
ties of  the  souls  of  men ;  full  to  a  glory  not  unbecoming  a 
subsistence  in  the  person  of  the  Son  of  God ;  full  to  a  per- 
fect victory  in  trials  over  all  temptations  ;  full  to  an  exact 
correspondency  to  the  whole  law,  every  righteous  and  holy 
law  of  God ;  full  to  the  utmost  capacity  of  a  limited,  cre- 
ated, finite  nature  ;  full  to  the  greatest  beauty  and  glory  of 
a  living  temple  of  God ;  full  to  the  full  pleasure  and  delight 
of  the  soul  of  his  Father;  full  to  an  everlasting  monument 
of  the  glory  of  God,  in  giving  such  inconceivable  excellen- 
cies to  the  son  of  man. 

And  this  is  the  second  thing  considerable,  for  the  en- 
dearins:  of  our  souls  to  our  beloved. 

3.  Consider  that  he  is  all  this  in  one  person.     We  have 

P  John  i.  16.  1  Cor.  xi.  1.  Eph.  v.  2.    1  Pet.  ii.  21.  Matt.  iii.  17.  .Tohn  i.  1«, 
5.leb.  ii.  15.  vii.  25.  John  i.  14,  1.5. 

VOL.    X.  e 


82  OF    COMMUNION    WITH 

not  been  treating  of  two,  a  God  and  a  man  ;  but  of''  one  who 
is  God  and  man.  That  Word  that  was  with  God  in  the  be- 
ginning, and  was  God,  John  i.  1.  is  also  made  flesh  ;  ver.  14. 
not  by  a  conversion  of  itself  into  flesh,  not  by  appearing  in 
the  outward  shape  and  likeness  of  flesh,  but  by  assuming 
that  holy  thing  that  was  born  of  the  virgin,  Luke  i.  55.  into 
personal  union  with  himself.  So  the  '  mighty  God,'  Isa. 
ix.  6.  is  a  child  given  to  us  ;  that  holy  thing  that  was  born 
of  the  virgin,  is  called  '  the  Son  of  God  ;'  Luke  i.  35.  That 
which  made  the  man  Christ  Jesus  to  be  a  man,  was  the 
union  of  soul  and  body ;  that  which  made  him  that  man, 
and  Avithout  which  he  was  not  that  man,  was  the  subsist- 
ence of  both  united  in  the  person  of  the  Son  of  God.  As 
to  the  proof  hereof,  I  liave  spoken  of  it  ""elsewhere  at  large  ; 
I  now  propose  it  only  in  general,  to  shew  the  amiableness 
of  Christ  on  this  account :  here  lies,  hence  arises,  the  grace, 
peace,  life,  and  security  of  the  church,  of  all  believers  ;  as 
by  some  few  considerations  may  be  clearly  evinced. 

(1.)  Hence  was  he  fit'  to  suff'er  and  able  to  bear,  what- 
ever was  due  unto  us  ;  in  that  very  action,  wherein  the  'Son 
of  man  gave  himself  a  ransom  for  many,'  Matt.  xx.  28. 
'  God  redeemed  his  church  with  his  own  blood,'  Acts  xx. 
28.  and  therein  was  the  '  love  of  God  seen  that  he  gave  his 
life  for  us;'  1  John  iii.  16.  on  this  account  was  there  room 
enough  in  his  breast  to  receive  the  points  of  all  the  'swords 
that  were  sharpened  by  the  law  against  us,  and  strength 
enough  in  his  shoulders,  to  bear  t]ie  burden  of  that  curse 
that  was  dne  to  us.  Thence  was  he  so  willing  to  undertake 
the  work  of  our  redemption,  Heb.  x.  7,  8.  *  Lo  I  come  to  do 
thy  will,  O  God  ;'  because  he  knew  his  ability  to  go  through 
with  it.  Had  he  not  been  man,  he  could  not  have  suffered, 
had  he  notbeen  God,his  suffering  could  not  have  availed  either 

1  Qui  propter  homines  liberandos  ab  aeterna  niorte  homo  factus  est,  et  ita  ad 
susceptiuiiem  humaiiitalis  nostrpe,  sine  suee  niajestatis  diminulione  inchoans,  ut  iiia- 
nens  quod  erat,  assumensque  quod  non  erat ;  veram  servi  formani,  ei  formaEs,  in  qua 
Deo  patri  est  squalis,  aduniret,  ut  nee  ininorem  absumeret  giorificatio,  nee  siiperio- 
reni  niinueret  assuniptio  ;  salva  enim  proprietate  utriusque  substantije,  et  in  unara 
coeunte  personam,  suscipitur  a  majestate  humiiitas,  a  virtute  infirmitas,  a  mortalitate 
seternitas,  et  ad  rependendum  nostras  couditionis  debitum,  natura  inviolabilis,  na- 
turae est  unita  passibili,  &c.  Leo.  Serm.  1.  de  nat.  r  Vind.  Evan.  c.  7. 

*  Deus  yenis,  et  homo  verus  in  unitatem  Domini  temperatnr,  ut  quod  nostris  reme- 
dils  congruebat  unus  atque  idem  Dei  hon'inumque  mediator,  ex  mori  possitet  uno, 
resurgere  possit  ex  altero.  Leo.  ubi  sup.  <  Zech.  xiii.  7.  Psal.  Ixxxix.  19. 


THE    SON    JESUS    CHRIST.  S3 

himself  or  us,  he  had  not  satisfied;  the  suffering  of  a  mere 
man,  could  not  bear  any  proportion  to  that  which  in  any 
respect  was  infinite.  Had  the  great  and  righteous  God  ga- 
thered together  all  the  sins  that  had  been  committed  by  his 
elect  from  the  foundation  of  the  world,  and  searched  the" 
bosoms  of  all  that  were  to  come  to  the  end  of  the  world, 
and  taken  them  all,  from  the  sin  of  their  nature,  to  the  least 
deviation  from  the  rectitude  of  his  most  holy  law,  and  the 
highest  provocation  of  their  regenerate  and  unregenerate 
condition,  and  laid  them  on  a  mere  holy,  innocent,  creature; 
O  how  would  they  have  overwhelmed  him,  and  buried  him 
for  ever  out  of  the  presence  of  God's  love  ?  Therefore  doth 
the  apostle  premise  that  glorious  description  of  him  to  the 
purging  of  our  sin  ;  '  He  hath  spoken  to  us  by  his  Son, 
whom  he  hath  appointed  heir  of  all  things,  by  whom  also 
he  made  the  world  ;  who  being  the  brightness  of  his  glory, 
and  the  express  image  of  his  person,  upholding  all  things 
by  the  word  of  his  power,  hath  purged  our  sins ;'  Heb.  i.  2, 3. 
It  was  he  that  purged  our  sins,  who  was  the  Son  and  heir 
of  all  things,  by  whom  the  world  was  made,  the  brightness 
of  his  Father's  glory,  and  express  image  of  his  person;  he 
did  it,  he  alone  was  able  to  do  it.  *  God  was  manifested  in 
the  flesh,'  1  Tim.  iii.  16.  for  this  work  ;  the  sword  awaked 
against  him  that  was  the  fellow  of  the  Lord  of  hosts  ;  Zech. 
xiii.  7.  and  by  the  wounds  of  that  great  shepherd,  are  the 
sheep  healed  ;   1  Pet.  ii.  24,  25. 

(2.)  Hence  doth  he  become  an  endless,  bottomless  foun- 
tain of  grace  to  all  them  that  believe.  The  fulness,  that  it 
pleased  the  Father  to  commit  to  Christ,  to  be  the  great  trea- 
sury and  storehouse  of  the  church,  did  not,  doth  not,  lie  in 
the  human  nature  considered  in  itself;  but  in  the  person  of 
the  Mediator,  God  and  man.  Consider  wherein  his  commu- 
nication of  grace  doth  consist,  and  this  will  be  evident.  The 
foundation  of  all  is  laid  in  his  satisfaction,  merit,  and  pur- 
chase ;  these  are  the  morally  procuring  cause  of  all  the  grace 
we  receive  from  Christ.  Hence  all  grace  becomes  to  be  his  f 
all  the  things  of  the  new  covenant,  the  promises  of  God,  all 
the  mercy,  love,  grace,  glory  promised,  became,  I  say,  to  be 
his.  Not  as  though  they  were  all  actually  invested,  or  did 
reside  and  were  in  the  human  nature,  and  were  from  thence 

*"  John  xvi.  14,  It. 
G    2 


84 


OF    COMMUNION    WITH 


really  communicated  to  us,  by  a  participation  of  a  portion 
of  what  did  so  inhere  ;  but  they  are  morally  his  by  a"  com- 
pact, to  be  bestowed  by  him,  as  he  thinks  good,  as  he  is 
Mediator,  God  and  man,  that  is,  the  only-begotten  Son  made 
flesh,  John  i.  14.  'from  whose  fulness  we  receive,  and  grace 
for  grace.'  The  real  communication  of  grace  is  by  Chrisc 
sending  the  Holy  Ghost  to  regenerate  us  ;  and  to  create  all 
the  habitual  grace,  with  the  daily  supplies  thereof  in  our 
hearts,  that  we  are  made  partakers  of;  now  the  Holy  Ghost 
is  thus  sent  by  Christ  as  Mediator,  God  and  man,  as  is  at 
large  declared,  John  xiv,  15,  16.  of  which  more  afterward. 
This  then  is  that  which  I  intend  by  this  fulness  of  grace  that 
is  in  Christ;  from  whence  we  have  both  our  beginning,  and 
all  our  supplies,  which  makes  him  as  he  is  the  Alpha  and 
Omega  of  his  church,  the  beginner  and  finisher  of  our  faith, 
excellent  and  desirable  to  our  souls."  Upon  the  payment  of 
the  great  price  of  his  blood,  and  full  acquitment  on  the  sa- 
tisfaction he  made,  all  grace  whatever  (of  which  at  large 
afterward),  becomes  in  a  moral  sense  his,  at  his  disposal  ; 
and  he  bestows  it  on,  or  works  it  in,  the  hearts  of  his, by  the 
Holy  Ghost,  according  as  in  his  infinite  wisdom  he  sees  it 
needful.  How  glorious  is  he  to  the  soul  on  this  considera- 
tion ?  that  is  most  excellent  to  us  which  suits  us  in  a  want- 
ing condition  ;  that  which  gives  bread  to  the  hungry,  water 
to  the  thirsty,  mercy  to  the  perishing.  All  our  reliefs  are 
thus  in  our  beloved.  Here  is  the  life  of  our  souls,  the  joy 
of  our  hearts,  our  relief  against  sin,  and  deliverance  from 
the  wrath  to  come. 

(3.)  Thus  is  he  fitted  for  a  mediator,  a  daysman,  an  um- 
pire, between  God  and  us ;  being  one  with  him,  and  one 
with  us,  and  one  in  himself  in  this  oneness,  in  the  unity  of 
one  person.  His  ability  and  universal  fitness  for  his  ofiice 
of  mediator  are  hence  usually  demonstrated.  And  herein 
is  he  'Christy  the  wisdom  of  God  and  the  power  of  God.' 
Herein  shines  out  the  infinitely  glorious  wisdom  of  God ; 
which  we  may  better  admire  than  express.  What  soul  that 
hath  any  acquaintance  with  these  things  falls  not  down 
with^reverence  and  astonishment?  How  glorious  is  he  that 
is  the   beloved   of  our  souls?    What  can  be  wantino-  that 

»  Isa.  liii.  11,  12.  John  i.  16.  Col.  i.  19,  20.  "  Heb.  xii.  2.  Eev.  i.  11. 

y  1  Cor.  i.  24. 


THE    SON    JESUS    CHRIST.  85 

should  encourage  us  to  take  up  our  rest  and  peace  in  his 
bosom  ?  Unless  all  ways  of  relief  and  refreshment  be  so  ob- 
structed by  unbelief,  that  no  consideration  can  reach  the 
heart  to  yield  it  the  least  assistance,  it  is  impossible  but 
that  from  hence,  the  soul  may  gather  that  which  will  endear 
it  unto  him  with  whom  we  have  to  do.  Let  us  dwell  on  the 
thoughts  of  it.  This  is  the  hidden  mystery,  great,  without 
controversy  ;  admirable  to  eternity.  What  poor,  low,  pe- 
rishing things,  do  we  spend  our  contemplations  on  ?  Were 
we  to  have  no  advantage  by  this  astonishing  dispensation, 
yet  its  excellency,  glory,  beauty,  depths,  deserve  the  flower 
of  our  inquiries,  the  vigour  of  our  spirits,  the  substance  of 
our  time  ;  but  when  withal  our  life,  our  peace,  our  joy, 
our  inheritance,  our  eternity,  our  all  lies  herein,  shall  not 
the  thoughts  of  it  always  dwell  in  our  hearts,  always  re- 
fresh, and  delight  our  souls  ? 

(4.)  He  is   excellent  and  glorious  in  this ;  in  that  he  is 
exalted,  and  invested  with  all  authority  ;  when^  Jacob  heard 
of  the  exaltation  of  his  son  Joseph  in  Egypt,  and  saw  the 
chariots  that  he  had  sent  for  him,  his  spirit  fainted  and  re- 
covered  again,  through   abundance  of  joy  and  other  over- 
flowing affections.     Is  our  beloved  lost,  who  for  our  sakes 
was  upon  the  earth,  poor  and  persecuted,  reviled,  killed? 
No  !  he  was  dead,  but  he  is  alive,  and  '  Lo,  he  lives  for  ever 
and  ever,  and  hath  the  keys  of  hell  and  death:'*  our  beloved 
is  made  a  lord,  and  ruler  ;  Acts  ii.  36.  He  is  made  a  king; 
God  sets  him  his  king  on  his  holy  hill  of  Sion ;  Psal.  ii.  G."* 
and  he  is  crowned  with  honour  and  dignity,  after  he  had 
been  made  a  little  lower  than  the  angels  for  the  suffering  of 
death;  Heb.  ii.  7 — 9.  And  what  is  he  made  king   of;  'all 
things  are  put  in  subjection  under  his  feet ;'  ver.  8.  And  what 
power  over  them  hath  our  beloved?    'All  power  in  heaven 
and  earth;'  Matt,  xxviii.   18.  As  for  men,  he  hath  power 
given  him  over  all  flesh  ;  John  xvii.  2.  And  in  what  glory 
doth  he  exercise  this  power?    He  gives  eternal   life  to  his 
elect;  ruling  them  in  the  power  of  God,  Micah  v.  3.  until 
he  bring  them  to  himself;  and  for  his  enemies,  his  arrows 

»  Gen.  xlv.  26,  27.  "  Rev.  i.  18. 

i>  Gen.xlix.  10.  Numb.  xxiv.  17. 19.  Psal.  ii.  1 — 9.  Ixxxix.  19—24.  ex.  1—3.  Isa. 
xi.  1,2.  xxxii.  1,  2.  liii.  12.  Ixiii.  1 — 3.  Jer.  xxiii.5,  6.  Dan.  vii.  13, 14.  Lukeii.  11. 
xix.  38.  John  V.  22,  23.  Acts  ii.  35,36.  v.  31.  Phil.  ii. 9—11.  Eph.i.  20—22.  Rev. 
V.  12—14.  xix,  16. 


86  OF    COMMUNION    WITH 

are  sharp  in  their  hearts  ;  Psal.  xlv.  5.  he  dips  his  vesture 
in  their  blood. "^  Oh,  how  glorious  is  he  in  his  authority  over 
his  enemies?  In  this  world  he  terrifies,  frightens,  awes,  con- 
vinces, bruises  their  hearts  and  consciences,  fills  them  with 
fear,  terror,  disquietment,  until  they  yield  him  feigned  obe- 
dience ;  and  sometimes  with  outward  judgments,  bruises, 
breaks,  turns  the  wheel  upon  them ;  stains  all  his  vesture 
with  their  blood  ;  fills  the  earth  with  their  carcases ;  and 
at  last  will  gather  them  altogether,  beast,  false  prophet,  na- 
tions, &c.  and  cast  them  into  that  lake  that  burns  with  fire 
and  brimstone.'' 

He  is  gloriously  exalted  above  angels  in  this  his  autho- 
rity, good  and  bad  ;  Eph.i.  20 — 22. '  far  above  principalities 
and  powers,  and  might,  and  dominion,  and  every  name  that 
is  named,  not  only  in  this  world,  but  in  that  to  come  ;'  they 
are  all  under  his  feet;  at  his  command,  and  absolute  dis- 
posal. He  is  at  the  right  hand  of  God,  in  the  highest  exal- 
tation possible,  and  in  full  possession  of  a  kingdom  over  the 
whole  creation  ;  having  received  a  name  '  above  every  name,' 
&.C.  Phil.  ii.  9.  Thus  is  he  glorious  in  his  throne,  which  is 
at  the  right  hand  of  the  'Majesty  on  high;  glorious  in  his 
commission  which  is  all  power  in  heaven  and  earth  ;  glorious 
in  his  name,  a  name  above  every  name,  the  Lord  of  lords, 
and  King  of  kings ;  glorious  in  his  sceptre,  a  sceptre  of 
righteousness  is  the  sceptre  of  his  kingdom  ;  glorious  in  his 
attendants,  his  chariots  are  twenty  thousand,  even  thousands 
of  angels,  alnong  them  he  rideth  on  the  heavens,  and 
sendeth  out  the  voice  of  his  strength,  attended  with  ten 
thousand  times  ten  thousands  of  his  holy  ones  ;  glorious  in 
his  subjects,  all  creatures  in  heaven  and  in  earth,  nothing  is 
left  that  is  not  put  in  subjection  to  him  ;  glorious  in  his 
way  of  rule,  and  the  administration  of  his  kingdom  ;  full  of 
sweetness,  efficacy,  pov>?er,  serenity,  holiness,  righteousness, 
and  grace,  in  and  towards  his  elect ;  of  terror,  vengeance, 
and  certain  destruction  towards  the  rebellious  angels  and 
men ;  glorious  in  the  issue  of  his  kingdom,  when  every  knee 
shall  bow  before  him,  and  all  shall  stand  before  his  judg- 
ment seat.     And  what  a  little  portion  of  his  glory  is  it,  that 

'  Isa.  Ixiii.  3.  ^  Psal.  ex.    Rev.ix.  20. 

e  Heb.  i.  3.  Eph.  i.  22.  Matt,  xxviii.  18.  Phil.ii.7,  8.  Rev.  xix.  Psal.  xiv.Ixviii. 
I)an.  vii,  lO. 


THE    SON    JESUS   CIIIUST.  87 

we  have  pointed  to  ?  This  is  the  beloved  of  the  church  ;  its 
head,  its  husband  ;  this  is  he  with  whom  we  have  communion  : 
but  of  the  whole  exaltation  of  Jesus  Christ,  I  am  elsewhere 
to  treat  at  large. 

Having  insisted  on  these  generals,  for  the  farther  car- 
rying on  the  motives  to  coraniunion  with  Christ,  in  the  re- 
lation mentioned,  taken  from  his  excellencies  and  perfections, 
I  shall  reflect  on  the  description  given  of  him  by  the  spouse 
in  the  Canticles,  to  this  very  end  and  purpose  ;  Cant,  v.  10 
■ — 16.  'My  beloved  is  white  and  ruddy,  the  chiefest  of  ten 
thousand.  His  head  is  as  the  most  fine  gold;  his  locks  are 
bushy  and  black  as  a  raven.  His  eyes  are  as  the  eyes  of 
doves  by  the  rivers  of  waters,  washed  with  milk,  and  fitly 
set.  His  cheeks  are  as  a  bed  of  spices  :  his  lips  like  lilies, 
dropping  sweet  smelling  myrrh  :  his  hands  are  as  gold  rings, 
set  with  the  beryl :  his  belly  is  as  bright  ivory  overlaid  with 
sapphires:  his  legs  are  as  pillars,  set  upon  sockets  of  fine 
gold  :  his  countenance  is  as  Lebanon,  excellent  as  the 
cedars:  his  mouth  is  most  sweet:  yea,  he  is  altogether 
lovely.  This  is  my  beloved,  and  this  is  my  friend,  O  ye 
daughters  of  Jerusalem.' 

The  general  description  given  of  him,  ver.  10.  hath  been 
before  considered  ;  the  ensuing  particulars  are  instances  to 
make  good  the  assertion,  that  he  is  the  *  chiefest  of  ten 
thousand.' 

[1.]  The  spouse  begins  with  his  head  and  face  ;  ver.  II. 
— 13.  In  his  head,  she  speaks  first  in  general,  unto  the  sub- 
stance of  it,  it  is  'fine  gold  ;'  and  then  in  particular,  as  to  its 
ornaments, '  his  locks  are  bushy  and  black  as  a  raven.' 

1st.  '  His  head  is  as  the  most  fine  gold  ;'  or  his  head  gold, 
solid  gold  ;  so  some,  made  of  pure  gold  ;  so  others,  Kfivaiov 
Ki(j)aXri  say  the  LXX.  retaining  part  of  both  the  Hebrew  words, 
?D  CDDJ  '  massa  auri.' 

Two  things  are  eminent  in  gold  ;  splendour  or  glory,  and 
duration.  This  is  that  which  the  spouse  speaks  of  the  head 
of  Christ.  His  head  is  his  government,  authority,  and  king- 
dom. Hence  it  is  said,  *  a  crown  of  pure  gold  was  on  his 
head;'  Psal.  xxi.  2.  and  his  head  is  here  said  to  be  gold, 
because  of  the  crown  of  gold  that  adorns  it;  as  the  mo- 
narchy in  Daniel,  that  was  most  eminent  for  glory  and  du»  • 
ration,  is  termed  a  '  head  of  gold  ;'  Dan,  ii.  38.     And  these 


88  OF    COMMUNION    WITH 

two  things  are  eminent  in  the  kingdom  and  authority  of 
Christ. 

(1st.)  It  is  a  glorious  kingdom  ;  he  is  full  of  grory  and 
majesty,  and  in  his  majesty  he  rides  prosperously;  Psal. 
xlv.  3,  4.  '  His  glory  is  great  in  the  salvation  of  God^  honour 
and  majesty  are  laid  upon  him,  he  is  made  blessed  for  ever 
and  ever;'  Psal.  xxi.  5,  6.  I  might  insist  on  particulars,  and 
shew  that  there  is  not  any  thing  that  may  render  a  kingdom 
or  government  glorious,  but  it  is  in  this  of  Christ  in  all  its 
excellencies.  Jt  is  a  heavenly,  a  spiritual,  a  universal, 
and  unshaken  kingdom,  all  which  render  it  glorious  :  but  of 
this  somewhat  before^ 

(2dly.)  It  is  durable,  yea,  eternal ;  solid  gold  ;  *  his  throne 
is  for  ever  and  ever;'  Psal.  xlv.  6.  of  *the  increase  of  his 
government  there  is  no  end,  upon  the  throne  of  David,  and 
upon  his  kingdom  to  order  and  establish  it  with  judgment, 
and  justice  from  henceforth  even  for  ever;'  Isa.  ix.  7.  'his 
kingdom  is  an  everlasting  kingdom;'  Dan.  vii.  27,  'a  king- 
dom that  shall  never  be  destroyed  ;'  chap.  ii.  44.  for  he  must 
reign  until  all  his  enemies  be  subdued.  This  that  head  of 
gold,  the  splendour  and  eternity  of  his  government. 

And  if  you  take  the  head  in  a  natural  sense,  either  the 
glory  of  his  Deity  is  here  attended  to  ;  or  the  fulness  and 
excellency  of  his  wisdom  which  the  head  is  the  seat  of. 
The  allegory  is  not  to  be  straitened,  whilst  we  keep  to  the 
analogy  of  faith. 

2dly.  For  the  ornaments  of  his  head,  his  locks,  they  are 
said  to  bushy  or  curled,  black  as  a  raven.  His  curled 
locks  are  black  :  'as  a  raven,'  is  added  by  way  of  illustration 
of  the  blackness,  not  with  any  allusion  to  the  nature  of 
the  raven.  Take  the  head  spoken  of  in  a  political  sense  ;  his 
locks  of  hair,  said  to  be  curled,  as  seeming  to  be  entangled, 
but  really  falling  in  perfect  order  and  beauty,  as  bushy 
locks,  are  his  thoughts,  and  counsels,  and  ways,  in  the  ad- 
ministration of  his  kingdom.  They  are  black  or  dark,  be- 
cause of  their  depth,  and  unsearchableness ;  as  God  is  said 
to  dwell  in  thick  darkness  ;  and  curled  or  bushy,  because  of 
their  exact  interweavings  from  his  infinite  wisdom ;  his 
thoughts  are  many  as  the  hairs  of  the  head,  seeming  to  be 
perplexed  and  entangled,  but  really  set  in  all  comely  oi'der, 
as  curled  bushy  hair  ;  deep  and  unsearchable,  and  dreadful 


THi:    SON    JESUS    CHRIST.  89 

to  his  enemies,  and  full  of  beauty  and  comeliness  to  his  be- 
loved. Such  are,  I  say,  the  thoughts  of  his  heart,  the  coun- 
sels of  his  wisdom,  in  reference  to  the  administrations  of 
his  kingdom ;  dark,  perplexed,  involved,  to  a  carnal  eye ; 
in  themselves,  and  to  his  saints,  deep,  manifold,  ordered  in 
all  things,  comely,  desirable. 

In  a  natural  sense,  black  and  curled  locks,  denote  come- 
liness, and  vigour  of  youth  ;  the  strength  and  power  of 
Christ,  in  the  execution  of  his  counsels,  in  all  his  ways,  ap- 
pears glorious  and  lovely. 

[2.]  The  next  thing  described  in  him  is  his  eyes ;  ver.  12. 
*  his  eyes  are  as  the  eyes  of  doves,  by  the  rivers  of  waters, 
washed  with  milk,  and  fitly  set.'  The  reason  of  this  allusion 
is  obvious;  doves  are  tender  birds,  not  birds  of  prey;  and 
of  all  others  they  have  the  most  bright,  shining,  and  piercing 
eye  ;  their  delight  also  in  streams  of  water  is  known.  Their 
being  washed  in  milk,  or  clear  white  crystal  water,  adds  to 
their  beauty  ;  and  they  are  here  said  to  be  'fitly  set,'  that  is, 
in  due  proportion  for  beauty  and  lustre  ;  as  a  precious  stone 
in  the  foil  or  fulness  of  a  ring  ;  as  the  word  signifies. 

Eyes  being  for  sight,  discerning,  knowledge,  and  ac- 
quaintance with  the  things  that  are  to  be  seen ;  the  know- 
ledge, the  understanding,  the  discerning  Spirit  of  Christ 
Jesus,  are  here  intended.  In  the  allusion  used,  four  things 
are  ascribed  to  them  :  1st.  Tenderness,  2dly.  Purity,  3dly. 
Discerning,  and    4thly.  Glory. 

1st.  The  tenderness  and  compassion  of  Christ  towards 
his  church  is  here  intended.  He  looks  on  it  with  the  eyes 
of  galless  doves ;  with  tenderness  and  careful  compassion  ; 
without  anger,  fury,  or  thoughts  of  revenge.  So  is  the  eye 
interpreted.  Dent.  xi.  12.  'the  eyes  of  the  Lord  thy  Gbd 
are  upon  that  land.'  Why  so?  It  is  a  'land  that  the  Lord 
thy  God  careth  for  ;'  careth  for  it  in  mercy  ;  so  are  the  eyes 
of  Christ  on  us,  as  the  eyes  of  one  that  in  tenderness  careth 
for  us ;  that  lays  out  his  wisdom,  knowledge,  and  under- 
standing, in  all  tender  love  in  our  behalf.  He  is  the  stone, 
that  foundation  stone  of  the  church  whereon  '  are  seven 
eyes;'  Zech.  iii.  9.  wherein  is  a  perfection  of  wisdom,  know- 
ledge, care  and  kindness  for  its  guidance. 

2dly.  Purity ;  as  washed  doves  eyes  for  purity.  This 
may  be  taken  either  subjectively,  for  the    excellency  and 


90  OP    COMMUNION    WITH 

immixed  cleanness  and  purity  of  his  sight,  and  knowledge  in 
himself;  or  objectively,  for  his  delighting  to  behold  purity 
in  others.  '  He  is  of  purer  eyes,  than  to  behold  iniquity  ;' 
Hab.  i.  15.  'he  hath  no  pleasure  in  wickedness,  the  foolish 
shall  not  stand  in  his  sight ;'  Psal.  v.  4,  5.  If  the  righteous 
soul  of  Lot  was  vexed  with  seeing  the  filthy  deeds  of  wicked 
men,  2  Pet.  ii.  8.  who  yet  had  eyes  of  flesh,  in  which  there 
was  a  mixture  of  impurity;  how  mucli  more  do  the  pure 
eyes  of  our  dear  Lord  Jesus  abominate  all  the  filthiness  of 
sinners  ?  But  herein  lies  the  excellency  of  his  love  to  us, 
that  he  takes  care  to  take  away  our  filth  and  stains,  that  he 
may  delight  in  us;  and  seeing  we  are  so  defiled,  that  it 
could  no  otherwise  be  done,  he  will  do  it  by  his  own  blood  ; 
Eph.  v,  25 — 27,  'Even  as  Christ  also  loved  the  church,  and 
gave  himself  for  it,  that  he  might  sanctify  and  cleanse  it, 
with  the  washing  of  water  by  the  word,  that  he  might  present 
it  to  himself  a  glorious  church,  not  having  spot,  or  wrinkle, 
or  any  such  thing  ;  but  that  it  should  be  holy,  and  without 
blemish.'  The  end  of  this  undertaking  is,  that  the  church 
might  be  thus  gloriously  presented  unto  himself;  because 
he  is  of  purer  eyes  than  to  behold  it  with  joy  and  delight, 
in  any  other  condition.  He  leaves  not  his  spouse,  until  he 
says  of  her,  *  thou  art  all  fair  my  love,  there  is  no  spot  in 
thee;'  Cant.  iv.  7.  partly  he  takes  away  our  spots  and  stains 
by  the  '  renewing  of  the  Holy  Ghost,"^  and  wholly  adorns  us 
with  his  own  righteousness,  and  that  because  of  the  purity 
of  his  own  eyes,  which  cannot  'behold  iniquity,  that  he 
might  present  us  to  himself  holy.' 

3dly.  Discerning;  he  sees  as  doves,  quickly,  clearly,  tho- 
roughly ;  to  the  bottom  of  that  which  he  looks  upon.  Hence 
in  another  place  it  is  said,  that  his  'eyes  are  as  a  flame  of 
fire  ;'  Rev.  i.  14.  and  why  so  ?  that  the  churches  might  know, 
that  he  is  he,  which  *  searcheth  the  reins  and  heart;'  Rev. 
ii.  23.  He  hath  discerning  eyes,  nothing  is  hid  from  him  ;  all 
things  are  open  and  naked  before  him,  with  whom  we  have 
to  do.  It  is  said  of  him  whilst  he  was  in  this  world,  that 
*  Jesus  knew  all  men,  and  needed  not  that  any  should  testify 
of  man,  for  he  knew  what  was  in  man ;'  John  ii.  24,  25.  his 
piercing  eyes  look  through  all  the  thick  coverings  of  hypo- 
crites, and  the  snow  [show]  of  pretences  that  is  on  them.   He 

f  Tit.  iii.  4. 


THE    SON    JESUS    CHRIST.  ^l 

sees  the  inside  of  all ;  and  what  men  are  there,  that  they  are 
to  him  ;  be  sees  not  as  we  see,  but  ponders  the  hidden  man  of 
the  heart,  no  humble,  broken,  contrite  soul,  shall  lose  one 
sigh,  or  groan  after  him,  and  communion  with  him  ;  no  pant 
of  love,  or  desire  is  hid  from  him,  he  sees  in  secret ;  no  glo- 
rious performance  of  tlie  most  glorious  hypocrite  will  avail 
with  him ;  his  eyes  look  through  all,  and  the  filth  of  their 
hearts  lies  naked  before  him. 

4thly.  Beauty  and  glory  are  here  intended  also  ;  every 
thing  of  Christ  is  beautiful,  for  he  is  '  altogether  lovely ;' 
ver.  16.  but  most  glorious  in  his  sight  and  wisdom  ;  he  is 
the  wisdom  of  God's  eternal  wisdom  itself;  his  understand- 
ing is  infinite.  What  spots  and  stains  are  in  all  our  know- 
ledge? when  it  is  made  perfect,  yet  it  will  still  be  finite  and 
limited;  his  is  without  spot  of  darkness,  without  foil  of  li- 
mitedness. 

Thus  then  is  he  beautiful  and  glorious,  his  'head  is  of 
gold,  his  eyes  are  dove's  eyes,  washed  in  milk  and  fitly  set.' 

[3.]  The  next  thing  insisted  on,  is  his  cheeks,  ver.  15. 
'His  cheeks  are  as  a  bed  of  spices;'  as  sweet  flowers,  or 
towers  of  perfumes,  or  well  grown  flowers.  There  are  three 
things  evidently  pointed  at  in  these  words. 

1st.  A  sweet  savour  as  from  spices  and  flowers  and 
towers  of  perfume. 

2dly.  Beauty  and  order,  as  spices  set  in  rows  or  beds, 
as  the  words  import. 

3dly.  Eminency  in  that  word,  as  sweet  or  well  grown, 
great  flowers. 

These  things  are  in  the  cheeks  of  Christ :  the  Chaldee 
paraphrast,  who  applies  this  whole  song  to  God's  dealings 
with  the  people  of  the  Jews ;  makes  these  cheeks  of  the 
church's  husband  to  be  the  two  tables  of  stone,  with  the  va- 
rious lines  drawn  in  them,  but  that  allusion  is  strained ;  as 
are  most  of  the  conjectures  of  that  scholiast. 

The  cheeks  of  a  man  are  the  seat  of  comeliness,  and  man- 
like courage.  The  comeliness  of  Christ,  as  hath  in  part  been 
declared,  is  from  his  fulness  of  grace  in  himself  for  us.  His 
manly  courage  respects  the  administration  of  his  rule  and 
government,  from  his  fulness  of  authority,  as  was  before  de- 
clared. This  comeliness  and  courage,  the  spouse  describing 
Ciirist  as  a  beautiful,  desirable  personage,  to  shew  that  spi- 


9%  OF    COMMUNION    WITH 

ritually  he  is  so,  calleth  his  cheeks  ;  so  to  make  up  his  parts, 
and  proportion.     And  to  them  doth  she  ascribe, 

1st.  A  sweet  savour,  order,  and  eminency ;  a  sweet  sa- 
vour; as  God  is  said  to  smell  a  sweet  savour  from  the  o-race 
and  obedience  of  his  servants  (Gen.  viii.  2.  'The  Lord 
smelled  a  savour  of  rest  from  the  sacrifice  of  Noah');  so  do  the 
saints  smell  a  sweet  savour  from  his  grace  laid  up  in  Christ; 
Cant.  i.  3.  It  is  that  which  they  rest  in,  which  they  delight 
in,  which  they  are  refreshed  with.  As  the  smell  of  aroma- 
tical  spices  and  flowers,  please  the  natural  sense,  refresh 
the  spirits,  and  delight  the  person,  so  do  the  graces  of 
Christ  to  his  saints.  They  please  their  spiritual  sense,  they 
refresh  their  drooping  spirits,  and  give  delight  to  their  souls. 
If  he  be  nigh  them  they  smell  his  raiment,  as  Isaac  the  rai- 
ment of  Jacob.  They  say  it  is  as  the  '  smell  of  a  field  that 
the  Lord  hath  blessed;'  Gen.  xxvii.  27.  and  their  souls  are 
refreshed  with  it. 

2dly.  Order  and  beauty  are  as  spices  set  in  a  garden  bed. 
So  are  the  graces  of  Christ.  When  spices  are  set  in  order, 
any  one  may  know  what  is  for  his  use,  and  take  and  gather 
it  accordingly.  Their  answering  also  one  to  another  makes 
them  beautiful ;  so  are  the  graces  of  Christ  in  the  gospel, 
they  are  distinctly  and  in  order  set  forth  that  sinners  by 
faith  may  view  them,  and  take  from  him  according  to  their 
necessity.  They  are  ordered  for  the  use  of  saints  in  the  pro- 
mises of  the  gospel.  There  is  light  in  him,  and  life  in  him, 
and  power  in  him,  and  all  consolation  in  him  ;  a  constella- 
tion of  graces,  shining  with  glory  and  beauty.  Believers 
take  a  view  of  them  all;  see  their  glory  and  excellency,  but 
fix  especially  on  that,  which,  in  the  condition  wherein  they 
are,  is  most  useful  to  them.  One  takes  light  and  joy;  an- 
other life  and  power ;  by  faith  and  prayer  do  they  gather 
these  things,  in  this  bed  of  spices.  Not  any  that  comes  to 
him  goes  away  unrefreshed.  What  may  they  not  take,  what 
may  they  not  gather?  What  is  it  that  the  poor  soul  wants? 
behold,  it  is  here  provided,  set  out  in  order  in  the  promises 
of  the  gospel ;  which  are  as  the  beds  wherein  these  spices 
are  set  for  our  use  ;  and  on  the  account  hereof,  is  the  cove- 
nant said  to  be  'ordered  in  all  things ;'  2  Sam.  xxiii.  5. 

3dly.    Eminency ;  his   cheeks  are  a  tower  of  perfumes 
held  up,  made  conspicuous,  visible,  eminent ;  so  it  is  with 


THE    SON    JESUS    CHRIST.  93 

the  graces  of  Christ,  when  held  out,  and  lifted  up  in  the 
preaching  of  the  gospel.  They  are  a  tower  of  perfumes  ;  a 
sweet  savour  to  God  and  man. 

The  next  clause  of  that  verse  is,  *  His  lips  are  like  lilies, 
dropping  sweet  smelling  myrrh.'     Two  perfections  in  things 
natural  are  here  alluded  unto.     First,  the  glory  of  colour  in 
the  lilies,  and  the  sweetness  of  savour  in  the  myrrh.     The 
glory  and  beauty  of  the  lilies  in  those  countries  was  such, 
as  that  our  Saviour  tells  us,  that  '  Solomon  in  all  his  glory, 
was  not  arrayed  like  one  of  them;'  Matt.  vi.  29.  and  the 
savour  of  myrrh,  such  as  when  the  Scripture  would  set  forth 
any  thing  to  be  an  excellent  savour,  it  compares  it  there- 
unto ;  Psal.  xlv.  8.  and  thereof  was  the  sweet  and  holy  oint- 
ment chiefly  made  ;  Exod  xxx.  26.  mention  is  also  made 
frequently  of  it  in  other  places  to  the  same  purpose.     It  is 
said  of  Christ  that  'grace  was  poured  into  his  lips;'  Psal. 
xlv.  2.  whence  men  wondered  or  were  amazed,  rote  Aoyotc 
Trig  x"P*^oc,  at  the  words  of  grace  that  proceeded  out  of  his 
mouth  ;  so  that  by  the  lips   of  Christ,  and  their  dropping 
sweet  smelling  myrrh,  the  word  of  Christ,  its  savour,  excel- 
lency, and  usefulness,  is  intended.      Herein  is  he  excellent 
and  glorious  indeed,  surpassing  the  excellencies  of  those 
natural  things  which  yet  are  most  precious  in  their  kind  ; 
even  in  the  glory,  beauty,  and  usefulness  of  his  word.    Hence 
they  that  preach  his  word,  to  the  saving  of  the  souls  of  men, 
are  said  to  be  a  *  sweet  savour  to  God,'  2  Cor.  ii.  15.  and  the 
savour  of  the  knowledge  of  God,  is  said  to  be  manifested  by 
them,  ver.  14.     I  might  insist  on  the  several  properties  of 
myrrh,  whereto  the  word  of  Christ  is  here  compared ;  its 
bitterness  in  taste,  its  efficacy  to  preserve  from  putrefaction, 
its  usefulness  in  perfumes  and  unctions,  and  press  the  alle- 
gory in  setting  out  the  excellencies  of  the  word  in  allusions 
to  them.     But  I  only  insist  on  generals  ;  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  ex- 
cellent, desirable,  beautiful,  in  the  precepts,  promises,  ex- 
hortations, and  the  most  bitter  threats  thereof. 

The  spouse  adds,  '  His  hands  are  as  gold  rings  set  with 
beryl.'  Tlie  word '  beryl'  in  the  original  is '  tarshish,'  which  the 
Septuagint  have  retained,  not  restraining  it  to  any  peculiar 


94  OF    COMMUNION    WITH 

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, 
glittering  stones  are  both  valuable,  and  desirable  for  profit 
and  ornament;  so  are  the  hands  of  Christ,  that  is,  all  his 
works  ;  the  effects,  by  the  cause  :  all  his  works  are  glorious, 
they  are  all  fruits  of  wisdom,  love,  and  bounty ;  '  and  his 
belly  is  as  bright  ivory,  overlaid  with  sapphires  :  the  smooth- 
ness and  brightness  of  ivory,  the  preciousness  and  heavenly 
colour  of  the  sapphires,  are  here  called  in,  to  give  some  lustre 
to  the  excellency  of  Christ ;  to  these  is  his  belly,  or  rather 
his  bowels,  which  takes  in  the  heart  also,  compared.  It  is 
the  inward  bowels,  and  not  the  outward  bulk  that  is  signi- 
fied. Now  to  shew  that  by  '  bowels'  in  the  Scripture  as- 
cribed either  to  God  or  man,  affections  are  intended,  is 
needless.  The  tender  love,  unspeakable  affections,  and  kind- 
ness of  Christ  to  his  church  and  people,  is  thus  set  out. 
What  a  beautiful  sight  is  it  to  the  eye,  to  see  pure  polished 
ivory  set  up  and  down  with  heaps  of  precious  sapphires  ; 
how  much  more  glorious  are  the  tender  affections,  mercies, 
and  compassion,  of  the  Lord  Jesus  unto  believers. 

Ver,  15.  The  strength  of  his  kingdom,  the  faithfulness 
and  stability  of  his  promises,  the  height  and  glory  of  his 
person  in  his  dominion,  the  sweetness  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  coun- 
tenance is  as  Lebanon, excellent  as  the  cedars:  his  mouth  is 
most  sweet.' 

When  the  spouse  hath  gone  thus  far  in  the  description 
of  him,  she  concludes  all  in  this  general  assertion  ;  he  is 
wholly  desirable,  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, 
usefulness,  beauty,  glory,  here  below,  and  compared  some  of 
the  excellencies  of  my  beloved  unto  them.  In  this  way  of 
allegory  I  can  carry  things  no  higher ;  I  find  nothing  better, 
or  more  desirable  to  shadow  out  and  to  present  his  loveli- 
ness and  desirableness  ;  but  alas  !  all  this  comes  short  of 
his  perfections,  beauty,  and  comeliness ;  he  is  all  wholly  to 
be  desired,  to  be  beloved. 


THE    SON     JESUS    CHRIST.  95 

Lovely  in  liis  person,  in  the  glorious  all-sufficiency  of  his 
Deity,  gracious  purity,  and  holiness  of  his  humanity,  autho- 
rity and  majesty,  love  and  power. 

Lovely  in  his  birth  and  incarnation  ;  when  he  was  rich, 
for  our  sakes  becoming  poor,  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,  even 
for  our  sakes. 

Lovely  in  the  whole  course  of  his  life,  and  the  more  than 
angelical  holiness  and  obedience,  which,  in  the  depth  of  po- 
verty and  perfection  he  exercised  therein ;  doing  good,  re- 
ceiving evil ;  blessing  and  being  cursed ;  reviled,  reproached, 
all  his  days. 

Lovely  in  his  death  ;  yea,  therein  most  lovely  to  sinners; 
never  more  glorious  and  desirable,  than  when  he  came 
broken,  dead,  from  the  cross  ;  then  had  he  carried  all  our 
sins  into  a  land  of  forgetfulness ;  then  had  he  made  peace 
and  reconciliation  for  us  ;  then  had  he  procured  life  and  im- 
mortality for  us. 

Lovely  in  his  whole  employment,  in  his  great  undertaking, 
in  his  life,  death,  resurrection,  ascension,  being  a  mediator 
between  God  and  us,  to  recover  the  glory  of  God's  justice, 
and  to  save  our  souls  ;  to  bring  us  to  an  enjoyment  of  God, 
who  were  set  at  such  an  infinite  distance  from  him  by  sin. 

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  enemies,  yet 
he  is  full  of  mercy,  love,  and  compassion,  towards  his  be- 
loved ones. 

Lovely  in  all  those  supplies  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  wisdom,  which 
he  exercises  in  the  protection,  safe-guarding,  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  spi- 
ritually glorious  worship  which  he  hath  appointed  to  his 
people,  whereby  they  draw  nigh,  and  have  communion  with 
him  and  his  Father. 


96  OF    COMMUNION    M'lTH 

Lovely  and  glorious  in  the  vengeance  he  taketh,  and 
will  finally  execute  upon  the  stubborn  enemies  of  himself 
and  his  people. 

Lovely  in  the  pardon  he  hath  purchased  and  doth  dis- 
pense, 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  preser- 
vation of  them  unto  glory. 

What  shall  I  say?  there  is  no  end  of  his  excellencies,  and 
desirableness;  'he  is  altogether  lovely,  this  is  our  beloved, 
and  this  is  our  friend,  O  daughters  of  Jerusalem.' 

DIGRESSION  II. 

All  solid  wisdom  laid  up  in  Christ.  True  wisdom  wherein  it  consists.  K710W- 
ledge  of  God,  in  Christ  only  to  be  obtained.  What  of  God  may  be  known 
by  his  works.  Some  properties  of  God  not  discovered  but  in  Christ  only  ; 
love,  mercy  ;  others  not  fully  but  in  him  ;  as  vindictive  justice,  patience, 
wisdom,  all-sufficiency .  No  property  of  God  savingly  knotvn  but  in  Christ. 
What  is  required  to  a  saving  knotvledge  of  the  properties  of  God.  No  true 
knowledge  of  ourselves  but  in  Christ,  Knowledge  of  ourselves  wherein  it 
consisteth.  Knowledge  of  sin  how  to  be  had  in  Christ.  Also,  of  righte- 
ousness, and  of  judgment.  The  wisdom  of  walking  with  God  hid  in  Christ. 
What  is  required  thereunto.  Other  pretenders  to  the  title  of  wisdom,  ex- 
<imined  and  rejected.     Christ  alone  exalted. 

A  SECOND  consideration  of  the  excellencies  of  Christ  serving 
to  endear  the  hearts  of  them  who  stand  with  him  in  the  re- 
lation insisted  on,  arises  from  that  which  in  the  mistaken  ap- 
prehension of  it,  is  the  great  darling  of  men,  and  in  its  true 
notion  the  great  aim  of  the  saints,  which  is  wisdom  and 
knowledge.  Let  it  be  evinced  that  all  true  and  solid  know- 
ledge 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  design  of 
all  men  taken  off  from  professed  slavery  to  the  world,  and  the 
pursuit  of  sensual,  licentious  courses,  that  they  may  be  wise: 
and  what  ways  the  generality  of  men  engage  in  for  the  com- 
passing of  that  end,  shall  be  afterward  considered.  To  the 
glory  and  honour  of  our  dear  Lord  Jesus  Christ,  and  the  es- 
tablishment of  our  hearts  in  communion  with  him,  the  de- 


THE    SON    JESUS    CHRIST.  ^  97 

sign  of  this  digression,  is  to  evince,  that  all  wisdom  is  laid 
up  in  him,  and  that  from  him  alone  it  is  to  be  obtained. 

1  Cor.  i.  24.  the  Holy  Ghost  tells  us  that '  Christ  is  the 
power  of  God  and  the  wisdom  of  God  :'  not  the  essential  wis- 
dom of  God,  as  he  is  his  eternal  Son  of  the  Father,  upon 
which  account  he  is  called  *  wisdom'  in  the  Proverbs,  chap, 
viii.  20 — 23.  but  as  he  is  crucified  ;  ver.  23.  As  he  is  cru- 
cified, so  he  is  the  wisdom  of  God  ;  that  is,  all  that  wisdom, 
which  God  layeth  forth  for  the  discovery  and  manifestation 
of  himself,  and  for  the  saving  of  sinners,  which  makes  fool- 
ish all  the  wisdom  of  the  world;  that  is,  all  in  Christ  crucified, 
held  out  in  him,  by  him,  and  to  be  obtained  only  from  him. 
And  thereby  in  him  do  we  see  the  glory  of  God ;  2  Cor.  iii. 
18.  For  he  is  not  only  said  to  be  the  '  wisdom  of  God,'  but 
also  to  be  made '  wisdom  to  us;'  1  Cor.  i.  3D.  he  is  made  not  by 
creation  but  ordination  and  appointment,  wisdom  unto  us ; 
not  only  by  teaching  us  wisdom  (by  a  metonomy  of  the  ef- 
fect for  the  cause),  as  he  is  the  great  prophet  of  his  church, 
but  also  because  by  the  knowing  of  him,  we  become  ac- 
quainted with  the  wisdom  of  God,  which  is  our  wisdom ; 
which  is  a  metonomy  of  the  adjunct.  This  however  verily 
promised,  is  thus  only  to  be  had.  The  sum  of  what  is  con- 
tended for,  is  asserted  in  terms.  Col.  ii.  3.  *  in  him  dwell  all 
treasures  of  wisdom  and  knowledge.' 

There  are  two  things  that  might  seem  to  have  some  co- 
lour in  claiming  a  title  and  interest  in  this  business.  1.  Civil 
wisdom  and  prudence,  for  the  management  of  aflfairs.  2.  Abi^ 
lity  of  learning  and  literature;  but  God  rejecteth  both  these 
as  of  no  use  at  all  to  the  end  and  intent  of  true  wisdom  in- 
deed. There  is  in  the  world  that  which  is  called  '  under- 
standing,' but  it  comes  to  nothing.  There  is  that  which  is 
called  '  wisdom,'  but  it  is  turned  into  folly  ;  1  Cor.  i.  19,  20. 
'  God  brings  to  nothing  the  understanding  of  the  prudent, 
and  makes  foolish  the  wisdom  of  the  world.'  And  if  there 
be  neither  wisdom  nor  knowledge  (as  doubtless  there  is  not) 
without  the  knowledge  of  God,  Jer.  viii.  9.  it  is  all  shut  up 
in  the  Lord  Jesus  Christ;  '  no  man  hath  seen  God  at  any 
time,  the  only-begotten  Son  which  is  in  the  bosom  of  the 
Father  he  hath  revealed  him.'  He  is  not  seen  at  another 
time,  John  v.  37.  nor  known  upon  any  other  account,  but 
only  the  revelation  of  the  Son.     He  hath  manifested  him 

VOL.    X.  H 


98  OF    COMMUNION    WITH 

from  his  own  bosom  :  and  therefore,  ver.  9.  it  is  said  that  he 
is  the  '  true  light  that  lighteneth  every  man  that  cometh  into 
the  world.'  The  true  light  which  hath  it  in  himself,  and 
none  hath  any  but  from  him,  and  all  have  it  who  come  unto 
him.     He  who  doth  not  so,  is  in  darkness. 

1.  The  sum  of  all  true  wisdom  and  knowledge,  may  be 
reduced  to  these  three  heads : 

(1.)  The  knowledge  of  God,  his   nature,  and  his  pro- 
perties. 

(2.)  The  knowledge  of  ourselves  in  reference  to  the  will 
of  God  concerning  us. 

(3.)  Skill  to  walk  in  communion  with  God. 

The  knowledge  of  the  works  of  God,  and  the  chief  end  of 
all,  doth  necessarily  attend  these.  In  these  three  is  summed 
up  all  true  wisdom  and  knowledge  ;  and  not  any  of  them  is 
to  any  purpose  to  be  obtained,  or  is  manifested,  but  only  in 
and  by  the  Lord  Christ. 

God,  by  the  work  of  the  creation,  by  the  creation  itself, 
did  reveal  himself  in  many  of  his  properties,  unto  his  crea- 
tures capable  of  his  knowledge;  his  power,  his  goodness, 
his  wisdom,  his  all-sufficiency,  are  thereby  known :  this  the 
apostle  asserts,  Rom.  i.  19 — 21.  ver.  19.  he  calls  it  ro  jvti)(TTov 
row  ^eov  ;  ver.  20.  that  is,  his  eternal  power  and  Godhead ; 
and  ver.  21.  a  knowing  of  God;  and  ''all  this  by  the  creation. 
But  yet  there  are  some  properties  of  God,  which  all  the 
works  of  creation  cannot  in  any  measure  reveal,  or  make 
known ;  as  his  patience,  longsuffering,  and  forbearance. 
For  all  things  being  made  ''good,  there  could  be  no  place 
for  the  exercise  of  any  of  these  properties,  or  manifestation 
of  them.  The  whole  fabric  of  heaven  and  earth  considered 
in  itself,  as  at  first  created,  will  not  discover  any  such  thing  as 
patience  and  forbearance  in  God;'=  which  yet  are  eminent  pro- 
perties of  his  nature,  as  himself  proclaims  and  declares, 
Exod.  xxxiv.  6,  7. 

»  'Ewei  oSv  to  yivofAevov  o  noa-f/.o^  Icttiv  o  ^v[A,Ttai;,  o  toutov  ^tcc^Siv  n:k-)(ji.  av  anoZtrai  irao 
avtov,  aii  Ifjd  'rtiTtoln^iva.  o  Seoj.  Plotin. 

b  Gen.  i.  31. 

c  Quamvis  special!  cura  atque  indulgentia  Dei,  populum  Israeliticum  constat 
electum,  omnesque  alias  nationes  suas  vias  ingredi,  hoc  est,  secundum  propriam  per- 
missre  sunt  vivere  voluntatem,  non  ita  tamen  se  a;terna  Creaforis  bonilas  ab  illis  ho- 
minibus  aveitit,  ut  eos  ad  cognoscendura  atque  nietuendurn  nullis  si<;niiicationibus 
admoneret.  rrosp.  de  Vocat.  Gent.  2.  4. — Coeluni  et  terra,  et  omnia  qua:  in  eis  sunt, 
ecce  vidique,  milii  dicunt  ut  te  amen,  nee  cessant  dicere,  onines  ut  slnt  inexcusabiles. 
August.  Confess!.  lib.  10.  cap.  6. 


THE    SOX   JESUS    CHRIST.  99 

Wherefore,  the  Lord  goes  farther ;  and  by  the  works  of 
his  providence,  in  preserving  and  ruling  the  world  which  he 
made,  discovers  and   reveals  these  properties  also.      For 
whereas  by  cursing  the  earth,  and  filling  all  the  elements 
oftentimes  with  signs  of  his  anger  and  indignation,  he  hath, 
as  the  apostle  tells  us,  Rom.  i.  18.   '  revealed  from  heaven 
his  wrath  against  all  ungodliness  and   unrighteousness  of 
men ;'  yet  not  proceeding  immediately  to  destroy  all  thino-s, 
he   hath    manifested   his  patience   and  forbearance   to   all. 
This  Paul,  Acts  xiv.  16,  17.  tells  us,  'he  suffered  all  nations 
to  walk  in  their  own  ways,  yet  he  left  not  himself  without 
witness,  in  that  he  did  good,  and  gave  rain  from  heaven  and 
fruitful  seasons,  filling  their  hearts  with  food  and  gladness.' 
A  large  account  of  his  goodness  and  wisdom  herein,  the 
psalmist  gives  us,  Psal.  civ.  throughout.    By  these  ways  he 
bare  witness  to  his  own  goodness  and  patience  ;  and  so  it 
is  said,  '  he  endures  with  much  longsuffering,'  &c.  Rom.  ix. 
22.     But  now  here  all  the  world  is  at  a  stand  ;  by  all  this 
they  have  but  an  obscure  glimpse  of  God,  and  see  not  so 
much  as  his  back  parts.     Moses  saw  not  that  until  he  was 
put  into  "^the  rock,  and  that  rock  was  Christ.     There  are 
some  of  the  most  eminent  and   glorious  properties  of  God 
(I  mean  in  the  manifestation  whereof  he  will  be  most  o-lo- 
rious,  otherwise   his   properties   are  not  to   be  compared), 
that  there  is  not  the  least  glimpse  to  be  attained  of,  out  of 
the  Lord  Christ,  but  only  by,  and  in  him;  and  some  that 
comparatively  we  have  no  light  of,  but  in  him,  and  of  all 
the  rest  no  true  light,  but  by  him. 

[1.]  Of  the  first  sort,  whereof  not  the  least  guess  and  ima- 
gination can  enter  into  the  heart  of  man  but  only  by  Christ, 
are  love,  and  pardoning  mercy. 

1st.  Love  ;  I  mean  love  unto  sinners.  Without  this  man 
is,  of  all  creatures  most  miserable  ;  and  there  is  not  the  least 
glimpse  of  it  that  can  possibly  be  discovered  but  in  Christ. 
The  Holy  Ghost  says,  1  John  iv.  8.  16.  '  God  is  love ;'  that 
is,  not  only  of  a  loving  and  tender  nature ;  but  one  that  will 
exercise  himself  in  a  dispensation  of  his  love,  eternal  love, 
towards  us  ;  one  that  hath  purposes  of  love  for  us  from  of 
old,  and  will  fulfil  them  all  towards  us  in  due  season.  But 
how  is  this  demonstrated,  how  may  we  attain  an  acquaint- 

'^  Exod.  xxxiii.  2^.  1  Cnr.  x.  4. 
H    2 


100  OF    COMMUNION    AVITH 

ance  with  it?  he  tells  us,  ver.  9.  '  in  this  was  manifested 
the  love  of  God,  because  God  sent  his  only-begotten  Son 
Into  the  world  that  we  might  live  through  him.'  This 
is  the  only  discovery  that  God  hath  made  of  any  such  pro- 
perty in  his  nature,  or  of  any  thought  of  exercising  it  to- 
wards sinners,  in  that  he  hath  sent  Jesus  Christ  into  the 
world  that  we  might  live  by  him.  Where  now  is  the  wise, 
where  is  the  scribe,  where  is  the  disputer  of  this  world,  with 
all  their  wisdom  ?  Their  voice  must  be  that  of  the  hypocrites 
in  Sion;  Isa.  xxxiii.  14,  15.  That  wisdom  which  cannot 
teach  me  that  God  is  love,  shall  ever  pass  for  folly.  Let 
men  go  to  the  sun,  moon,  and  stars,  to  showers  of  rain  and 
fruitful  seasons,  and  answer  truly,  what  by  them,  they  learn 
hereof.  Let  them  not  think  themselves  wiser  or  better  than 
those  that  went  before  them,  who,  to  a  man,  got  nothing  by 
them,  but  being  left  inexcusable. 

2dly.  Pardoning  mercy  or  grace ;  without  this  even  his 
love  would  be  fruitless.  What  discoveiy  may  be  made  of 
this  by  a  sinful  man,  may  be  seen  in  the  father  of  us  all ; 
who,  when  he  had  sinned  had  no  reserve  for  mercy,  but  hid 
himself;  Gen.  iii.  8.  He  did  it  CDVn  n)lb  when  the  wind 
did  but  a  little  blow  at  the  presence  of  God ;  and  he  did  it 
foolishly,  thinking  to  '  hide  himself  among  trees ;'  Psal. 
cxxxix.  7,  8.  '  The  law  was  given  by  Moses,  grace  and  truth 
came  by  Jesus  Christ;'  John  i.  17.  Grace  in  the  truth  and 
substance  ;  pardoning  mercy  that  comes  by  Christ  alone : 
that  pardoning  mercy  which  is  manifested  i;i  the  gospel,  and 
wherein  God  will  be  glorified  to  all  eternity;  Eph.  i.  6.  I 
mean  not  that  general  mercy,  that  velleity  of  acceptance 
which  some  put  their  hopes  in,*  that  TraS'oc  which,  to  ascribe 
unto  God  is  the  greatest  dishonour  that  can  be  done  him, 
shines  not  with  one  ray  out  of  Christ ;  it  is  wholly  treasured 
up  in  him,  and  revealed  by  him.  Pardoning  mercy  is  God's 
free  gracious  acceptance  of  a  sinner  upon  satisfaction  made 
to  his  justice  in  the  blood  of  Jesus.  Nor  is  any  discovery 
of  it,  but  as  relating  to  the  satisfaction  of  justice,  consistent 
with  the  glory  of  God.     It  is  a  mercy  of  inconceivable  con- 


p^avEiv.  Arist.  2.  Rhet. — Quid  autem  luisericordia,  nisi  alienre  miseriae  quadaiu  in 
nostio  corde  compassio  ;  quaalicui  si  possumus  subvenire  compellimur  ?  August,  de 
Civit.  Dei,  lib.  9.  cap.  5. 


THE    SOK     JESUS    CHRIST.  101 

descension  in  forgiveness,  tempered  with  exact  justice  and 
severity  ;  Rom.  iii.  25.  God  is  said,  *  to  set  forth  Christ  to 
be  a  propitiation  in  his  blood  to  declare  his  righteousness 
in  the  forgiveness  of  sin:*  ^his  righteousness  is  also  mani- 
fested in  the  business  of  forgiveness  of  sins ;  and  therefore 
it  is  every  where  said  to  be  wholly  in  Christ;  Eph.  i.  7.  So 
that  this  gospel  grace,  and  pardoning  mercy  is  alone  pur- 
chased by  him,  and  revealed  in  him.  And  this  was  the  main 
end  of  all  typical  institutions,  to  manifest  that  remission 
and  forgiveness  is  wholly  wrapped  up  in  the  Lord  Christ, 
and  that  out  of  him  there  is  not  the  least  conjecture  to  be 
made  of  it,  nor  the  least  morsel  to  be  tasted.  Had  not  God 
set  forths  the  Lord  Christ,  all  the  angels  in  heaven  and  men 
on  earth  could  not  have  apprehended,  that  there  had  been 
any  such  thing  in  the  nature  of  God,  as  this  grace  of  par- 

'  doning  mercy.  The  apostle  asserts  the  full  manifestation, 
as  well  as  the  exercise  of  this  mercy  to  be  in  Christ  only ; 
Tit.  iii.  4,  5.  *  After  that  the  kindness  and  love  of  God  our 
Saviour  towards  man  appeared ;'  namely,  in  the  sending  of 

'  Christ,  and  the  declaration  of  him  in  the  gospel,  then  was 
this  pardoning  mercy,  and  salvation  not  by  works  dis- 
covered. 

And  these  are  of  those  properties  of  God,  whereby  he  will 
be  known,  whereof  there  is  not  the  least  glimpse  to  be  obtain- 
ed, but  by  and  in  Christ ;  and  whoever  knows  him  not  by  these, 
knows  him  not  at  all.  They  know  an  idol,  and  not  the  only 
true  God.  *  He  that  hath  not  the  Son,  the  same  hath  not  the 
Father;'  1  John  ii.  23.  And  not  to  have  God,  as  a  Father, 
is  not  to  have  him  at  all ;  and  he  is  known  as  a  Father  only, 
as  he  is  love,  and  full  of  pardoning  mercy  in  Christ.  How 
this  is  to  be  had  the  Holy  Ghost  tells  us,  1  John  v.  20.  'The 
Son  of  God  is  come  and  hath  given  us  an  understanding 
that  we  may  know  him  that  is  true;'  by  him  alone  we  have 
our  understanding,  to  know  him  that  is  true.  Now  these  pro- 
perties of  God,  Christ  revealeth  in  his  doctrine,  in  the  revela- 
tion he  makes  of  God  and  his  will,  as  the  great  prophet  of  the 
church  ;  John  xvii.  6.  And  on  this  account  the  knowledge 
of  them  is  exposed  to  all,  with  an  evidence  unspeakably  sur- 
mounting that  which  is  given  by  the  creation,  to  his  eternal 

^  Kara}iav)(a,rct.i 'iMog  K^ls-ioir  James  ii.  13.  S  n^ci^sro. 


102  OF    COMMUNION    WITH 

power  and  Godhead.'  But  the  life  of  this  knowledge  lies  in 
an  acquaintance  with  his  person,  wherein  the  express  image 
and  beams  of  this  glory  of  his  Father  do  shine  forth  ;  Heb. 
i.  3.  of  which  before. 

[2.]  There  are  other  properties  of  God,  which  though  also 
otherwise  discovered,  yet  are  so  clearly,  eminently,  and 
savingly,  only  in  Jesus  Christ.     As, 

1st.  His  vindictive  justice  in  punishing  sin. 
2dly.  His  patience,  forbearance,  and  longsufFering   to- 
wards sinners. 

3dly.  His  wisdom,  in  managing  things,  for  his  own  glory, 

4thly.    His  all-sufficiency  in  himself  and  unto  others. 

All  these,  though  they  may  receive  some  lower  and  inferior 

manifestations  outofChrist,  yet  they  clearly  shine  only  inhim, 

so  as  that  it  may  be  our  wisdom  to  be  acquainted  with  them. 

1st.  His  vindictive  justice. 

God  hath  indeed  many  ways  manifested  his  indignation 
and  anger  against  sin  ;  so  that  men  cannot  but  know  that 
it  is  the  'judgment  of  God,  that  they  which  commit  such 
things  are  worthy  of  death  ;'  Rom.  i.  32.   He  hath  in   the 
law  threatened  to  kindle  a  fire  in  his  anger,  that  shall  burn 
to  the  very  heart  of  hell.     And   even  in  many  providential 
dispensations,  'his  wrath  is  revealed  from  heaven  against  all 
the  ungodliness  of  men ;'  Rom.  i.  18.   So  that  men  must  say 
that  he  is  a  God  of  judgment.     And  he  that  shall  but  con- 
sider that  the  angels  for  sin  were  cast  from  heaven,  shut  up 
under  chains  of  everlasting  darkness  unto  the  judgment  of 
the  great  day  (the''  rumour  whereof   seems   to  have  been 
spread  among  the  Gentiles,  whence  the  poet  makes  Lis  Ju- 
piter threaten  the  inferior  rebellious  deities  with  that  punish- 
ment) ;  and  how   Sodom  and   Gomorrah  were   condemned 
with  an   overthrow  and  burned  into  ashes,  that  they  might 
be  examples    '  unto  those  that  should   after  live  ungodly,' 
2  Pet.  ii.  6.  cannot  but  discover  much  of  God's  vindictive 
justice,  and  his  anger  against  sin  :  but  far  more  clear  doth 
this  shine  info  us  in  the  Lord  Christ. 

(1st.)  In  him  God  hath  manifested  the  naturalness  of  this 

^  'HjU.iv  iXiiv  pl^La)  I;  Tagragov  hs^oivra, 

Toas-ov  EVENS'  aiJEft),  otrov  oigavof  Iitt'  aTto  j/ai'of, — Homer,  II.  fl. 


THE    SON    JESUS    CHRIST.  103 

righteousness  unto  him,  in  that  it  was   impossible  that  it 
should  be  diverted  from  sinners,  without  the  interposing  of 
a  propitiation.     Those  who  lay  the  necessity  of  satisfaction 
merely  upon  the  account  of  a  free  act  and  determination  of 
the  will  of  God,  leave  to  my  apprehension  no  just  and  indis- 
pensable' 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  Son,  but  made 
his  soul  an  offering  for  sin,  and  would  admit  of  no  atone- 
ment but  in  his  blood,  hath  abundantly  manifested  that  it  is 
of  necessity  to  him  (his  holiness  and  righteousness  requir- 
ing it),  to  render  indignation,  wrath,  tribulation,   and  an- 
guish unto  sin.     And  the  knowledge  of  this  naturalness  of 
vindictive  justice,  with   the  necessity  of  its  execution  on 
supposition  of  sin,  is  the  only  true  and   useful  knowledge 
of  it.     To  look  upon  it,  as  that  which  God  may  exercise 
or  forbear,  make  his  justice  not  a  property  of  his  nature,  but 
a  free  act  of  his  will ;  and  a  will  to  punish,  where  one  may 
do  otherwise  without  injustice,  israther  ill-will,  than  justice. 
(2dly.)  In  the  penalty  inflicted   on  Christ  for  sin,  this 
justice  is  far  more  gloriously  manifested  than  otherwise.  To 
see  indeed  a  world  made'  good  and  beautiful,  wrapt  up  in 
wrath  and   curses,  clothed  with  thorns  and  briars  ;  to  see 
the  whole  beautiful  creation  made  subject  to  vanity,  given 
up  to  the  bondage  of  corruption,  to  hear  it  groan  in  pain 
under  that  burden;  ^o  consider  legions  of  angels  most  glo- 
rious and  immortal  creatures,  cast  down  into  hell,  bound 
with  chains  of  darkness,  and  reserved  for  a  more  dreadful 
judgment,  for  one  sin;  to  view  the  ocean  of  the  blood  of 
souls  spilt  to  eternity  on  this  account,  will  give  some  in- 
lipht  into   this  thino;.     But  what  is  all  this  to  that  view  of 
it  which  may  be  had  by  a  spiritual  eye  in  the  Lord  Christ  ? 
All  these  things  are  worms,  and  of  no  value  in  comparison 
of  him.     To  see  him,  who  is  the"^  wisdom  of  God,  and  the 
power  of  God,  always"  beloved  of  the  Father  ;  to  see  him,  I 
say,  fear,°  and  tremble,  and   bow,  and  sweat,  and  pray,  and 

i  Vid.  Dintrib.  de  Just.  Vind. 

k  Rom.  viii.  32.  Isa.  liii.  10.  Heb.  x.7— 9.  Rom,  i.  32.  2  Thess.  i.  5,  6.  Psal.  v. 
5,  6.  Hab.  i.  13.  Psal.  cxix.  135. 

1  Gen.  iii.  17—19.  viii.  21.  Rom.  viii.  21.22.  2  Pet.  ii.  4—6.  iii.  6.  Judg.  vi.7. 

""iCor.  i.  20.  "MaU.  iii.  17.  °   Matt.  xxvi.  37,  38.  Mark  xiv.  33. 

Luke  w'u.  43,  44.  Heb.  v.  7.  MaU.  xxvii.  51.  Mark  xv.  33,  34.  Isa.  liii.  6. 


104  OF    COMMUNION    WITH 

die  ;  to  see  him  lifted  up  upon  the  cross,  the  earth  trem- 
bling under  him,  as  if  unable  to  bear  his  weight,  and  the 
heavens  darkened  over  him,  as  if  shut  against  his  cry,  and 
himself  hanging  betvi^een  both,  as  if  refused  by  both,  and  all 
this  because  our  sins  did  meet  upon  him  ;  this  of  all  things 
doth  most  abundantly  manifest  the  severity  of  God's  vindic- 
tive justice.     Here,  or  nowhere,  is  it  to  be  learned. 

2dly.  His  patience,  forbearance,  and  longsuffering  to- 
wards 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. 

(1st.)  The  manner  of  its  discovery  ;  this  indeed  is  evident 
to  all,  that  God  doth  not  ordinarily,  immediately  punish  men 
upon  their  offences.     It  may  be  learned  from  his  constant 
way  in  governing  the  world ;  notwithstanding  all  provoca- 
tions, yet  he  doth  Pgood  to  men,  causing  his  sun  to  shine 
upon  them,  sending  them  rain  and  fruitful  seasons,  filling 
their  hearts  with  food  and  gladness.     Whence  it  was  easy 
for  them  to  conclude,  that  there  was  in  him  abundance  of 
goodness  and  forbearance  ;  but  all  this  is  yet  in  much  dark- 
ness, being  the   exurgency  of  men's  reasonings  from  their 
observations ;  yea,  the  management  of  it  hath  been  such,  as 
that  it  hath  proved  a  snare  almost  universally  unto  them  to- 
wards whom  it  hath  been  exercised,  Eccles.  viii.  11.  as  w^ell 
as  a  temptation  to  them  who  have  looked  on  ;  Job  xxi.  7. 
Psal.  Ixxiii.  2 — 4,  &,c.  Jer.  xii.  1.  Hab.  i.  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  kindness, 
and  that  he  will  exercise  the  same  to  sinners,  he  hath  pro- 
mised, sworn,  and  solemnly  engaged  himself  by  covenant. 
And  that  we  may  not  hesitate  about  the  aim  which  he  hath 
herein,  there  is  a  stable  bottom  and  foundation  of  acting 
suitably  to  those  gracious  pi'operties  of  his  nature,   held 
forth  ;  viz.  the  reconciliation  and  atonement  that  is  made  in 
the  blood  of  Christ.     Whatever  discovery  were  made  of  the 
patience  and  lenity  of  God  unto  us,  yet  if  it  M'ere  not  withal 
revealed,  that  the  other  properties  of  God,  as  his  justice  and 
revenge  for  sin,  had  their  actings  also  assigned  to  them  to 
the  full,  there  could  be  little  consolation  gathered  from  the 

P  Matt.  V.  45.  Acts  xiv.  17, 18. 


THE    SON    JESUS.    CHRIST.  105 

former.  And  therefore,  though  God  may  teach  men  his 
goodness  and  forbearance,  by  sending  them  rain  and  fruit- 
ful seasons,  yet  withal  at  the  same  time  upon  all  occasions 
'revealing his  wrath  from  heaven  against  the  ungodliness  of 
men,'  Rom  i.  18.  it  is  impossible  that  they  should  do  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  attain  unto  ;  with 
the  present  possession  of  good  things  administered  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  rea- 
son of  death,  and  the  darkness  attending  it.  The  law  re- 
veals 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  sovereignty.  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  sin,  so  that  we  need  not  fear  any 
actings  from  them,  to  interfere  with  the  works  of  his  pa- 
tience, which  are  so  sweet  unto  us.  Hence  God  is  said  to  be 
in  '  Christ  reconciling  the  world  to  himself;'  2  Cor.  v.  19. 
manifesting  himself  in  him,  as  one  that  hath  now  no  more 
to  do,  for  the  manifestation  of  all  his  attributes,  that  is,  for 
the  glorifying  of  himself,  but  only  to  forbear,  reconcile,  and 
pardon  sin  in  him. 

(2dly.)  In  the  nature  of  it ;  what  is  there  in  that  forbear- 
ance which  out  of  Christ  is  revealed  ?  merely  a  not  immediate 
punishing  upon  the"^  offence  ;  and  withal  giving  and  conti- 
nuing temporal  mercies ;  such  things  as  men  are  prone  to 
abuse,  and  may  perish,  with  their  bosoms  full  of  them,  to 
eternity.  That  which  lies  hid  in  Christ,  and  is  revealed 
from  him,  is  full  of  love,  sweetness,  tenderness,  kindness, 
grace.  It  is  the  Lord's  waiting  to  be  gracious  to  sinners  ; 
waiting  for  an  advantage  to  shew  love  and  kindness  for  the 
most  eminent  endearing  of  a  soul  unto  himself;  Isa.  xxx.  18. 
'  Therefore  will  the  Lord  wait,  that  he  may  be  gracious  unto 
you,   and  therefore  will   he  be  exalted,  that  he  may  have 

1  Aniinula  vagula,  blandula,  Hospes  comesque  corporis, 
Qua;  none  abibis  in  loca  jjallida,  rigida,  nudula  ? 
Ncc  ut  soles  dabisjocos. — Had.  Irap. 
f  Rom.  ii.  -i,  5.  ix.  22. 


106  OF    COMMUNION    WITH 

mercy  upon  you.'  Neither  is  there  any  revelation  of  God, 
that  the  soul  finds  more  sweetness  in,  than  this.  When  it  is 
experimentally  convinced,  that  God  from  time  to  time  hath 
passed  by  many  innumerable  iniquities,  he  is  astonished 
to  think  that  God  should  do  so ;  and  admires  that  he  did 
not  take  the  advantage  of  his  provocations,  to  cast  him  out 
of  his  presence ;  he  finds  that  with  infinite  wisdom  in  all 
longsufFering  he  hath  managed  all  his  dispensations  towards 
him,  to  recover  him  from  the  power  of  the  devil,  to  rebuke 
and  chasten  his  spirit  for  sin,  to  endear  him  unto  himself; 
there  is,  I  say,  nothing  of  greater  sweetness  to  the  soul  than 
this,  and  therefore  the  apostle  says,  Rom.  iii.  25.  that  all 
is  through  the  forbearance  of  God  ;  God  makes  way  for 
complete  forgiveness  of  sins,  through  this  his  forbearance  ; 
which  the  other  doth  not. 

(3dly.)  They  differ  in  their  ends  and  aims.  What  is  the  aim 
and  design  of  God  in  the  dispensation  of  that  forbearance, 
which  is  manifested,  and  may  be  discovered  out  of  Christ, 
the  apostle  tells  us,  Rom.  ix.  22.  '  What  if  God,  willing  to 
shew  his  wrath,  and  to  make  his  power  known,  endured  with 
much  longsuffering  the  vessels  of  wrath  fitted  for   destruc- 
tion ?'  It  was  but  to  leave  them  inexcusable,  that  his  power 
and  wrath  against  sin  might  be  manifested  in  their  destruc- 
tion.    And  therefore,  he  calls  it,  '  a  suffering  of  them  to 
walk  in  their  own  ways  ;'    Acts.  xiv.  16.  which  elsewhere 
he  holds  out  as  a  most  dreadful  judgment,  to  wit,  in  respect 
of  that  issue  whereto  it  will  certainly  come  ;  as  Psal.  Ixxxi. 
12.  *  I  gave  them  up  to  their  lusts,  and  they  walked  in  their 
own  counsels,'  which  is  as  dreadful  a'  condition  as  a  creature 
is  capable  of  falling  into,  in  this  world.     And  Acts  xvii.  30. 
he  calls  it  a  *  winking  at  the  sins  of  their  ignorance,'  as  it  were 
taking  no  care  nor  thought  of  them  in  their  dark  condition, 
as  it  appears  by  the  antithesis,  'but  now  he  commandeth  all 
men  every  where  to  repent.'     He  did  not  take  so  much  no- 
tice of  them  then,  as  to  command  them  to  repent,  by  any 
clear  revelation  of  his  mind  and  will.     And  therefore,  the 
exhortation  of  the  apostle,  Rom.  ii.  4.  and  '  despisest  thou 
the  riches  of  his  goodness,  and  forbearance,  and  lonofsuifer- 

«  Eos,  quibus  indulgere  vidctur,  quibus  parcere,  niolles  Venturis  inalis  Deus  for- 
mat. Seneca  curbon.  vir.  malifiunt.  cap.  4. — Pro  dii  inimortales  !  cur  interdn}n  in 
hominum  sceleribns  niaximis,  aut  connivetis,  aut  prajsenlis  fraudis  pocnas  in  dieni 
reservatis  1  Cic,  pro  Ca;l. 


THE    SON    JESUS    CHRIST.  107 

ing,  not  knowing  that  the  goodness  of  God  leadeth  thee  to 
repentance  ?'    is  spoken  to  the  Jews,  who  had  advantages 
to  learn  the  natural  tendency  of  that  goodness  and  forbear- 
ance which  God  exercises  in  Christ,  which  indeed  leads  to 
repentance,  or  else  he  doth  in  general  intimate,  that  in  very- 
reason,  men   ought  to  make  another  use   of  those  things, 
than  usually  they  do,  and  which  he  chargeth  them  withal, 
ver.  5.  *  but  after  thy  hardness  and  impenitent  heart,'  &,c. 
At*  best  then  the  patience  of  God  unto  men  out  of  Christ, 
by  reason  of  their  own  incorrigible  stubbornness,  proves  but 
like  the  waters  of  the  river  Phasis,  that  are  sweet  at  the  top, 
and  bitter  in  the  bottom  ;  they  swim  for  a  while  in  the  sweet 
and  good  things  of  this   life,  Luke  xvi.  25.  wherewith  being 
filled,  they  sink  to  the  depth  of  all  bitterness. 

But  now  evidently  and  directly,  the  end  of  that  patience 
and  forbearance  of  God,  which  is  exercised  in  Christ,  and 
discovered  in  him  to  us,  is  the  saving  and  bringing  unto 
God,  those  towards  whom  he  is  pleased  to  exercise  them. 
And,  therefore,  Peter  tells  you,  2  Pet.  iii.  9.  that  he  '  is  long- 
suffering  to  usward,  not  willing  that  any  should  perish,  but 
that  all  should  come  to  repentance  ;'  that  is,  all  us  towards 
whom  he  exercises  forbearance,  for  that  is  the  end  of  it,  that 
his  will  concerning  our  repentance  and  salvation,  may  be 
accomplished  ;  and  the  nature  of  it  with  its  end  is  well  ex- 
pressed, Isa.  liv.  9.  'This  is  as  the  waters  of  Noah  unto  me  : 
for  as  I  have  sworn  that  the  waters  of  Noah  should  no  more 
cover  the  earth,  so  have  I  sworn,  that  I  would  not  be  wroth,' 
&c.  It  is  God's  taking  a  course  in  his  infinite  wisdom  and 
goodness,  that  we  shall  not  be  destroyed  notwithstanding 
our  sins  ;  and  therefore,  Rom.  xv.  5.  these  two  things  are 
laid  together,  in  God,  as  coming  together  from  him,  the  '  God 
of  patience  and  consolation  :'  his  patience  is  a  matter  of  the 
greatest  consolation.  And  this  is  another  property  of  God, 
which  though  it  may  break  forth  in  some  rays  to  some  ends 
and  purposes  in  other  things,  yet  the  treasures  of  it  are  hid 
in  Christ,  and  none  is  acquainted  with  it  unto  any  spiritual 
advantage,  that  learns  it  not  in  him. 

3dly.  His  wisdom,   his  infinite   wisdom,  in   managing 
things  for  his  own  glory,  and  the  good  of  them  towards  whom 

'    Kara  fAiv  -rov  e'TTipptoVTn;  Sa^a.\na,  y^vxh  to  uSo)^  avif^rtcracSat'  gi  Ss  £i?  ^a&0(  ti;  Ka- 
ZriHiv  rhv  x.a'KTti-j,  oKiav^ov.  Arrian.  TTB^nr,  Eu^tmu  ■n-ovrou. 


108  OF    COMMUNION    WITH 

he  hath  thoughts  of  love.  The  Lord  indeed  hath  laid  out 
and  manifested  infinite  wisdom,"  in  his  works  of  creation, 
providence,  and  governing  of  his  world  :  in  wisdom  hath  he 
made  all  his  creatures ;  '  how  manifold  are  his  works  ?  in 
wisdom  hath  he  made  them  all ;  the  earth  is  full  of  his 
riches;'  Psal.  civ.  24.  So  in  his  providence,  his  support- 
ment  and  guidance  of  all  things,  in  order  to  one  another,  and 
his  own  glory,  unto  the  ends  appointed  for  them  ;  for  all 
these  things  come  forth  from  the  Lord  of  hosts,  who  is  'won- 
derful in  counsel,  and  excellent  in  working  ;'  Isa.  xxviii.  29. 
His  law  also  is  for  ever  to  be  admired,  for  the  excellency  of 
the  wisdom  therein  ;  Deut.  iv.  7,  8.  but  yet  there  is  that 
which  Paul  is  astonished  at,  and  wherein  God  will  for  ever 
be  exalted,  which  he  calls  the  *  depth  of  the  riches  of  the 
wisdom  and  knowledge  of  God/  Rom.  xi.  33.  that  is  only 
hid  in,  and  revealed  by  Christ.  Hence  as  he  is  said  to  be 
the'^  wisdom  of  God,  and  to  be  made  unto  us  wisdom,  so  the 
design  of  God  which  is  carried  along  in  him,  and  revealed  in 
the  gospel,  is  called  the  wisdom  of  God,  and  a  mystery,  even 
the  '  hidden  wisdom  which  God  ordained  before  the  world 
was,  which  none  of  the  princes  of  this  world  knew  ;'  1  Cor. 
ii.  7,8.  Eph.  iii.  10.  It  is  called 'the  manifold  wisdom  of  God;' 
and  to  discover  the  depth  and  riches  of  this  wisdom,  he  tells 
us  in  that  verse,  that  it  is  such,  that  principalities  and  pow- 
ers, that  very  angels  themselves  could  not  in  the  least  mea- 
sure get  any  acquaintance  with  it,  until  God  by  gathering  of 
a  church  of  sinners,  did  actually  discover  it.  Hence  Peter  in- 
forms us  that  they  who  are  so  well  acquainted  with  all  the 
works  of  God,  do  yet  bow  down  and  desire  with  earnestness 
to  look  into  these  things  (the  things  of  the  wisdom  of  God 
in  the  gospel);  1  Pet.  i.  12.  It  asks  a  man  much  wisdom  to 
make  a  curious  work,  fabric,  and  building  ;  but  if  one  shall 
come  and  deface  it,  to  raise  up  the  same  building  to  more 
beauty  and  glory  than  ever,  this  is  excellency  of  wisdom  in- 
deed. God  in  the  beginning  made  all  things  good,  glorious, 
and  beautiful.  When  all  things  had  an  innocency  and 
beauty,  the  clear^  impress  of  his  wisdom  and  goodness  upon 
theni,  ~they  were  very  glorious.     Especially  man,  who  was 

"  Si  aniabilis  est  sapientia  cuin  cognilione  reruni  conditaruni,  (juam  aiuabilis  cbt 
sapientia,  qua?  condidit  omnia  ex  iiihilo  ?  August,  lib.  Meditat.  c.  ,18. 
"  1  Cor.  i.  20.  30.  r  Gen.  i.  31. 


THE    SON    JESUS    CHRIST.  100 

made  for  his  special  glory  ;  now  all  this  beauty  was  defaced 
by  sin,  and  the  whole^  creation  rolled  up  in  darkness,  wrath, 
curses,  confusion;  and  the  great  praise  of  God,  buried  in 
the  heaps  of  it.  Man  especially  was  utterly  lost,  and  came 
short  of  the  glory  of  God,  for  which  he  was  created ;  Rom.  iii. 
23.  Here  now  doth  the  depth  of  the  riches  of  the  wisdom 
and  knowledge  of  God  open  itself.  A  design  in  Christ 
shines  out  from  his  bosom,  that  was  lodged  there  from  eter- 
nity, to  recover  things  to  such  an  estate  as  shall  be  exceed- 
ingly to  the  advantage  of  his  glory,  infinitely  above  what  at 
first  appeared;  and  for  the  putting  of  sinners  into  inconceiv- 
ably a  better  condition  than  they  were  in,  before  the  entrance 
of  sin.  He  appears  now  glorious,  he  is  known  to  be  a  God, 
''pardoning  iniquity  and  sin,  and  advances  the  riches  of  his 
grace,  which  was  his  design;  Eph.  i.  6.  He  hath  infinitely 
vindicated  his  justice  also,  in  the  face  of  men,  angels,  and 
devils,  in  setting  forth  his  Son  for  a  ''propitiation.  It  is  also 
to  our  advantage,  we  are  more  fully  established  in  his  favour, 
and  are  carried  on  towards  a  more  exceeding*^  weight  of  glory, 
than  formerly  was  revealed.  Hence  was  that  ejaculation  of 
one  of  the  ancients,  '  O  faelix  culpa,  quse  talem  meruit  re- 
demptorem!'  Thus  Paul  tells  us,  'great  is  themystery  of  god- 
liness ;'  1  Tim.  iii.  16.  and  that*  without  controversy.'  We 
receive  'grace  for  grace;'  **forthat  grace  lost  in  Adam,  better 
grace  in  Christ.  Confessedly  this  is  a  depth  of  wisdom  in- 
deed, and  of  the  love  of  Christ  to  his  church,  and  his  union 
with  it,  to  carry  on  this  business;  *  this  is  a  great  mystery,' 
Eph.  V.  32.  says  the  apostle,  great  wisdom  lies  herein. 

So  then,  this  also  is  hid  in  Christ,  the  great  and  un- 
speakable riches  of  the  wisdom  of  God,  in  pardoning  sin, 
saving  sinners,  satisfying  justice,  fulfilling  the  law,  repairing 
his  own  honour,  and  providing  for  us  a  more  exceeding 
weight  of  glory ;  and  all  this  out  of  such  a  condition,  as 
wherein  it  was  impossible  that  it  should  enter  into  the  hearts 
of  angels  or  men,  however  the  glory  of  God  should  be  re- 
paired, and  one  sinning  creature  delivered  from  everlasting 
ruin.  Hence  it  is  said,  that  at  the  last  day,  '  God  shall  be 
glorified  in  his  saints,  and  admired  in  all  them  that  believe;' 

^  Gen.  iii.  17,  18.  Rom.  i.  18. 
a  Exod.  xxxiii.  18—29.  xxxiv.  6—8.  ^  Rom-  ""'•  24,  25. 

«  '2  Cor.  iv.  17.  J  John  i.  16. 


110  OF    COMMUNION    WITH 

2  Thess.  i.  10.  it  shall  be  an  admirable  thing,  and  God  shall 
be  for  ever  glorious  in  it,  even  in  the  bringing  of  believers 
to  himself.  To  save  sinners  through  believing  shall  be  found 
to  be  a  far  more  admirable  work,  than  to  create  the  world  of 
nothing. 

4thly.  His  all-sufficiency  is  the  last  of  this  sort  that  I 
shall  name. 

God's  all-sufficiency  in  himself,  is  his  absolute  and  uni- 
versal perfection;  whereby  nothing  is  wanting  in  him,  no- 
thing to  him  ;  no  accession  can  be  made  to  his  fulness,  no 
decrease  or  wasting  can  happen  thereunto.  There  is  also  in 
him  an  all-sufficiency  for  others  ;  which  is  his  power  to 
impart  and  communicate  his  goodness,  and  himself,  so  to 
them,  as  to  satisfy  and  fill  them  in  their  utmost  capacity, 
with  whatever  is  good  and  desirable  to  them.  For  the  first 
of  these,  his  all-sufficiency  for  the  commuirication  of  his 
goodness,  that  is  in  the  outward  effect  of  it,  God  abundantly 
manifested  in  the  creation,  in  that  he  made  all  things  good, 
all  things  perfect,  that  is  to  whom  nothing  Avas  wanting  in 
their  own  kind ;  he  put  a  stamp  of  his  own  goodness  upon 
them  all.  But  now  for  the  latter,  his  giving  himself  as  an 
all-sufficient  God,  to  be  enjoyed  by  the  creatures,  to  hold 
out  all  that  is  in  him  for  the  satiating  and  making  them 
blessed,  that  is  alone  discovered  by  and  in  Christ.  In  him 
he  is  a  Father,  a  God  in  covenant,  wherein  he  hath  promised 
to  lay  out  himself  for  them  ;  in  him  hath  he  promised  to  give 
himself  into  their  everlasting  fruition  as  their  exceeding 
great  reward. 

And  so  I  have  insisted  on  the  second  sort  of  properties 
in  God,  whereof,  though  we  have  some  obscure  glimpse  in 
other  things,  yet  the  clear  knowledge  of  them,  and  acquaint- 
ance with  them,  is  only  to  be  had  in  the  Lord  Christ. 

That  which  remaineth  is  briefly  to  declare,  that  not  any 
of  the  properties  of  God  whatever,  can  be  known  savingly 
and  to  consolation,  but  only  in  him,  and  so  consequently,  all 
the  wisdom  of  the  knowledge  of  God  is  hid  in  him  alone, 
and  from  him  to  be  obtained. 

3.  There  is  no  saving  knowledge  of  any  property  of  God, 
nor  such  as  brings  consolation,  but  what  alone  is  to  be  had 
in  Christ  Jesus,  being  laid  up  in  him,  and  manifested  by 
him.     Some  eye  the  justice  of  God,  and  know  that  this  is 


THE    SON    JESUS    CHRIST.  Ill 

his  righteousness,  '  that  they  which  do  such  things/  as  sin, 
'  are  worthy  of  death  ;'  Rom.  i.  32.  But  this  is  to  no  other 
end  but  to  make  them  cry,  '  Who  amongst  us  shall  dwell 
with  that  devouring  fire?'  Isa.  xxxiii.  14.  Others  fix  upon  his 
patience,  goodness,  mercy,  forbearance,  but  it  doth  not  at 
all  lead  them  to  repentance.  '  But  they  despise  the  riches 
of  his  goodness,  and  after  their  hardness  and  impenitent 
hearts,  treasure  up  unto  themselves  wrath  against  the  day  of 
wrath  ;'  Rom.  ii.  3,  4.  Others  by  the  very  works  of  creation 
and  providence  come  to  know '  his  eternal  power  and  God- 
head, but  they  glorify  him  not  as  God,  nor  are  thankful,  but 
become  vain  in  their  imagination  and  their  foolish  hearts 
are  darkened  ;'  Rom.  i.  20.  Whatever  discovery  men  have 
of  truth  out  of  Christ,  they  '  hold  it  captive  under  unrighte- 
ousness;' ver.  18.  Hence  Jude  tells  us,  ver.  10. '  that  in  what 
they  know  naturally,  as  brute  beasts,  in  those  things  they 
corrupt  themselves.' 

That  we  may  have  a  saving  knowledge  of  the  properties 
of  God  attended  with  consolation,  these  three  things  are 
required. 

(1.)  That  God  hath  manifested  the  glory  of  them  all  in  a 
way  of  doing  good  unto  us. 

(2.)  That  he  will  yet  exercise  and  lay  them  out  to  the 
utmost  in  our  behalf. 

(3.)  That  being  so  manifested  and  exercised,  they  are  fit 
and  powerful  to  bring  us  to  the  everlasting  fruition  of  him- 
self, which  is  our  blessedness.  Now  all  these  three  lie  hid 
in  Christ,  and  the  least  glimpse  of  them  out  of  him,  is  not 
to  be  attained. 

(1.)  This  is  to  be  received,  that  God  hath  actually  mani- 
fested the  glory  of  all  his  attributes  in  a  way  of  doing  us 
good.  What  will  it  avail  our  souls;  what  comfort  will  it 
bring  unto  us;  what  endearment  will  it  put  upon  our  hearts 
unto  God,  to  know  that  he  is  infinitely  righteous,  just,  and 
holy,  unchangeably  true  and  faithful,  if  we  know  not  how 
he  may  preserve  the  glory  of  his  justice  and  faithfulness,  in 
his  comminations  and  threatenings,  but  only  in  our  ruin  and 
destruction?  if  we  can  from  thence  only  say  it  is  a  righ- 
teous thing;  with  him  to  recompense  tribulation  unto  us  for 
our  iniquities?  What  fruit  of  this  consideration  had  Adam 
in  the  garden?  Gen.  iii.     What  sweetness,  what  encourage- 


112  OF    COMMUNION    WITH 

ment  is  there  in  knowing  that  he  is  patient  and  full  of  for- 
bearance, if  the  glory  of  these  is  to  be  exalted  in  enduring 
the  vessels  of  wrath  fitted  for  destruction  ?  Nay,  what  will 
it  avail  us  to  hear  him  proclaim  himself  '  The  Lord,  the  Lord 
God,''  merciful  and  gracious,  abundant  in  goodness  and 
truth,'  yet  withal,  that  he  will '  by  no  means  clear  the  guilty  ;' 
so  shutting  up  the  exercise  of  all  his  other  properties  to- 
wards us,  upon  the  account  of  our  iniquity  ?  Doubtless  not 
at  all.  Under  this  naked  consideration  of  the  properties  of 
God,  justice  will  make  men  fly  and  hide,  Gen.  iii.  Isa.  ii.  21. 
xxxiii.  15,  16.  patience  render  them  obdurate,  Eccles. 
viii.  11.  holiness  utterly  deters  them  from  all  thoughts,  of 
approach  unto  him  ;  John  xxiv.  19.  What  relief  have  we  from 
thoughts  of  his  immensity  and  omnipresence,  if  we  have 
cause  only  to  contrive  how  to  fly  from  him  ?  Psal.  cxxxix. 
11,  12.  if  we  have  no  pledge  of  his  gracious  presence  with 
us  ?  This  is  that  which  brings  salvation,  when  we  shall  see, 
that  God  hath  glorified  all  his  properties  in  a  way  of  doing 
us  POod.  Now  this  he  hath  done  in  Jesus  Christ.  In  him 
hath  he  made  his  justice  glorious,  in  making  all  our  iniqui- 
ties to^  meet  upon  him,  causing  him  to  bear  them  all,  as  the 
scape-goat  in  the  wilderness,  not  sparing  him,  but  giving 
him  up  to  death  for  us  all  ;  so  exalting  his  justice  and  in- 
dignation against  sin,  in  a  way  of  freeing  us  from  the 
condemnation  of  it;  Rom.  iii.  25.  viii.  33,  34.  In  him 
hath  he  made  his  truth  glorious,  and  his  faithfulness  in  the 
exact  accomplishment  of  all  his  absolute  threatenings  and 
promises  ;  that  fountain-threat  and  commination,  whence  all 
others  flow.  Gen.  ii.  17.  'In  the  day  thou  eatest  thereof 
thou  shalt  die  the  death,'  seconded  with  a  curse ;  Deut. 
xxvii.  26.  '  Cursed  is  every  one  that  continueth  not,'  &c.  is 
in  him  accomplished,  fulfilled,  and  the  truth  of  God  in  them 
laid  in  a  way  to  our  good.  *  He  by  the  grace  of  God  tasted 
death  for  us  ;'  Heb.  ii.  9.  '  and  so  delivered  us  who  were 
subject  to  death  ;'  ver.  14.  '  and  he  hath  fulfilled  the  curse, 
by  being  made  a  curse  for  us;'  Gal.  iii.  13.  So  that  in  his 
very  threatenings,  his  truth  is  made  glorious,  in  a  way  to  our 
good.  And  for  his  promises  ;  '  They  are  all  yea,  and  in  him 
amen,  to  the  glory  of  God  by  us ;'  2  Cor.  i.  20.  And  for 
his  mercy,  goodness,  and  the  riches  of  his  grace,  how  emi.. 

e  Exod.  xxxiv.  6,  7,  f  Isa.  liii.  5,  6.  Lev.  xvi.  21.  Rom.  viii.  32. 


THE    SON    JESUS    CHRIST.  113 

nently  are  they  made  glorious  in  Christ,  and  advanced  for 
our  good  ?  God  hath  set  him  forth  to  declare  his  righteous- 
ness for  the  forgiveness  of  sin  ;  he  hath  made  way  in  him 
for  ever  to  exalt  the  glory  of  his  pardoning  mercy  towards 
sinners.  To  manifest  this,  is  the  great  design  of  the  gospel, 
as  Paul  admirably  sets  it  out,  Eph.  i.  5 — 8.  There  must 
our  souls  come  to  an  acquaintance  with  them,  or  for  ever 
live  in  darkness. 

Now  this  is  a  saving  knowledge,  and  full  of  consolation, 
when  we  can  see  all  the  properties  of  God  made  glorious 
and  exalted  in  a  way  of  doing  us  good.  And  this  wisdom 
is  hid  only  in  Jesus  Christ;  hence  when  he  desired  his  Fa- 
ther to  glorify  his  name,  John  xii.  24.  to  make  in  him  his 
name,  that  is,  his  nature,  his  properties,  his  will,  all  glo- 
rious in  that  work  of  redemption  he  had  in  hand;  he  was 
instantly  answered  from  heaven,  '  I  have  both  glorified  it 
and  will  glorify  it  again.'  He  will  give  it  its  utmost  glory  in 
him. 

(2.)  That  God  will  yet  exercise  and  lay  out  those  pro- 
perties of  his  to  the  utmost  in  our  behalf.  Though  he  hath 
made  them  all  glorious  in  a  way  that  may  tend  to  our  good, 
yet  it  doth  not  absolutely  follow  that  he  will  use  them  for 
our  good  ;  for  do  we  not  see  innumerable  persons  perish- 
ing everlastingly,  notwithstanding  the  manifestation  of  him- 
self which  God  hath  made  in  Christ.  Wherefore,  farther, 
God  hath  committed  all  his  properties  into  the  hand  of 
Christ,  if  I  may  so  say,  to  be  managed  in  our  behalf,  and  for 
our  good.  He^  'is  the  power  of  God,  and  the  wisdom  of  God, 
he  is  the  Lord  our  righteousness,  and  is  made  unto  us  of 
God  wisdom,  and  righteousness,  sanctification,  and  redemp- 
tion .'  Christ  having  glorified  his  Father  in  all  his  attributes, 
he  hath  now  the  exercise  of  them  committed  to  him,  that 
he  might  be  the  captain  of  salvation  to  them  that  do  believe. 
So  that  if  in  the  righteousness,  the  goodness,  the  love,  the 
mercy,  the  all-sufficiency  of  God,  there  be  any  thing  that 
will  do  us  good,  the  Lord  Jesus  is  fully  interested  with  the 
dispensing  of  it  in  our  behalf.  Hence  God  is  said  to  be 
*  in  him,  reconciling  the  world  unto  himself;'  2  Cor.  v.  18. 
Whatever  is  in  him,  he  layeth  it  out  for  the  reconciliation 
of  the  world,  in  and  by  the  Lord  Christ.     And  he  becomes 

?  1  Cor.  i.  20.  30.  Jer.  xxiii.  6. 
VOL.    X.  I 


114  OF    COMMUNION    WITH 

'  the  Lord  our  righteousness ;'  Isa.  xlv.  24, 25.  and  this  Is  the 
second  thing  required. 

(3.)  There  remaineth  only,  then,  that  these  attributes  of 
God,  so  manifested  and  exercised,  are  powerful  and  able  to 
bring  us  to  the  everlasting  fruition  of  him.  To  evince  this, 
the  Lord  wraps  up  the  whole  covenant  of  grace  in  one  pro- 
mise signifying  no  less;  *  I  will  be  your  God.'  In  the  cove- 
nant, God  becomes  our  God,  and  we  are  his  people ;  and 
thereby  all  his  attributes  are  ours  also  ;  and  lest  that  we 
should  doubt,  when  once  our  eyes  are  opened,  to  see  in  any 
measure  the  inconceivable  difficulty  that  is  in  this  thing, 
what  imaginable  obstacles  on  all  hands  there  lie  against  us, 
that  all  is  not  enough  to  deliver  and  save  us,  God  hath,  I  say, 
wrapt  it  up  in  this  expression.  Gen.  xvii.  1.  *I  am,'  saith 
he,''  '  God  Almighty,  all-sufficient :'  I  am  wholly  able  to  per- 
form all  my  undertakings,  and  to  be  thy  exceeding  great  re- 
ward. I  can  remove  all  difficulties,  answer  all  objections, 
pardon  all  sins,  conquer  all  opposition,  I  am  God  all-suffi- 
cient. Now  you  know  in  whom  this  covenant  and  all  the 
promises  thereof  are  ratified,  and  in  whose  blood  it  is  con- 
firmed ;  to  wit,  in  the  Lord  Christ  alone ;  in  him  only,  is 
God  an  all-sufficient  God  to  any,  and  an  exceeding  great  re- 
ward. And  hence  Christ  himself  is  said  to  'save  to  the  ut- 
most them  that  come  to  God  by  him  ;'  Heb.  vii.  And  these 
three  things,  I  say,  are  required  to  be  known,  that  we  may 
have  a  saving  acquaintance,  and  such  as  is  attended  with 
consolation,  with  any  of  the  properties  of  God;  and  all 
these  being  hid  only  in  Christ,  from  him  alone  it  is  to  be 
obtained. 

This  then  is  the  first  part  of  our  first  demonstration,  that 
all  true  and  sound  wisdom  and  knowledge,  is  laid  up  in  the 
Lord  Christ,  and  from  him  alone  to  be  obtained ;  because 
our  wisdom,  consisting  in  a  main  part  of  it,  in  the  know- 
ledge of  God,  his  nature,  and  his  properties,  this  lies  wholly 
hid  in  Christ,  nor  can  possibly  be  obtained  but  by  him. 

For  the  knowledge  of  ourselves,  which  is  the  second 
part  of  our'  wisdom,  this  consists  in  these  three  things, 
which  our  Saviour  sends  his  Spirit  to  convince  the  world  of, 

■>  Saddai,  Aquila  interpretatur  aKnif^ov,  quod  nos  robustum  et  ad  omnia  perpe- 
tranda  sufficientem  possumus  dicere.   Hieron.  Epist.  136, 
'  'H  (TO^ia  ia-rl  toiv  riftioaravuv.  Arist, 


THE  SON    JESUS    CHRIST.  115 

even  *  sin,  righteousness,  and  judgment ;'  John  xvi.  8.  to  know 
ourselves  in  reference  unto  these  three,  is  a  main  part  of" true 
and  sound  wisdom,  for  they  all  respect  the  supernatural  and 
immortal  end  whereuntowe  are  appointed,  and  there  is  none 
of  these,  that  we  can  attain  unto,  but  only  in  Christ. 

[1.]  In  respect  of  sin.    There  is  a  sense  and  knowledge  of 
sin  left  in  the  consciences  of  all  men  by  nature.     To  tell 
them  what  is  good  and  evil,  in  many  things  to  approve  and 
disapprove  of  what  they  do  in  reference  to  a  judgment  to 
come,  they  need  not  go  farther  than  themselves  ;  Rom.  ii, 
14,  15.     But  this  is  obscure,  and  relates  mostly  to  greater 
sins,  and  is   in  sum  that  which  the  apostle  gives  us,  Rom. 
i.  32.  '  they  knew  the  judgment  of  God,  that  they  which  do 
such  things  are  worthy  x)f  death.'     This  he  placeth  among 
the  common  presumptions  and  notions  that  are  received  by 
mankind,  namely,  that  it  is''  '  righteous  with  God,  that  they 
who  do  such  things   are  worthy  of  death ;'  and  if  that  be 
true,  which  is  commonly  received,  tliat  no  nation  is  so  bar- 
barous or  rude,  but  it  retaineth  some  sense  of  a  Deity,  then 
this  also  is  true,  that  there  is  no  nation  but  hath  a  sense  of 
sin,  and  the  displeas'ure  of  God  for  it.     For  this  is  the  very 
first'  notion  of  God  in  the  world,  that  he  is  the  rewarder  of 

''  To    Smjuojjatt   tou    beou   ETriyvovTEj   "xi  ol  ra.  roiavTii  it^ac/ro^ini;  a^toi  Sfavirov  tlirh. 
Rom.  i.  12.   Perfecto  deraum  scelere,  niagnitudo  ejus  intellecta  est.'^-Tacit. 

OpES'Ttt  T'Kr.fJ.OV,  tI;  «■    aTtoKkVTCti  (33"0?; 

'H  avKTiq,  oT(  (TLVoiStt  SeiV  el^ya-fjt,i\o!;. — Eurip. 
'  Primus  est  deorum  cultus,  Deos  credere  :  deindc  reddere  illis  raajestatem  suam, 
reddere  bonitatem,  sine  qua  nulla  majestas  est.  Scire  illos  esse  qui  president 
nundo  :  qui  universa  vi  sua  temperant :  qui  humani  generis  tuteiam  gerunt.  Senec. 
Gpist.  96. — Neque  honor  ullus  deberi  potest  Deo,  si  nihil  prastat  colenti  ;  nee  ullus 
netus,  si  non  irascitur  non  colenti. — Lactan. 

Raro  antccedentern  scelestum 

Deseruit  pede  psna  claudo. — Horat.  Od.  iii.  2.  241. 

Quo  fugis  Encelade?  quascunque  accesseris  oras, 

Sub  Jove  semper  eris,  &:c. 

Hos  tu 

Evasisse  putes,  quos  diri  conscia  facti. 

Mens  habet  attonitos,  et  surdo  verbere  cffidit'? — Juvenal.  Sat.  xiii.  192. 

"Oi£i  c"u  rovq  Sravovrai;,  i  NonipaTE, 

Tpucf??  tt'sracru;  jUETaXa^ovra?  Iv  ^la, 

Xle^ivyivat,  to  Sfiiov  iiq  XEXi^Qora?  ; 

Kal  ya^  nab'  alSuv  Sua  rpiffovg  vofxi^ofjisv, 
Mt'av  SixaiDV,  ETEfav  S'  ao-iQioV  iiv'  oJov 
K'  £1  rohi;  Suo  ^taXuvf-gi  hyii,  (ftttri,  X?°^V 
"Apwa)^',  aTTEXSiv,  xXettt',  aTTOa-TEgSi,  Kvxa. 
M»Sev  ■TrXttvtj&S'c,  ECToLi  aav  ttJoy  x^iai^. 
'  HvTTEj  TTowo-Ei  Seo;  0  TTMTuv  Sso-TrorrK; , 
Ob  Touvof/.a.  <})o€Ep:v,  oiS'  av  ovofA.aj'aifA   'iycii.  kX. 
'hilemon.  juxta  Clement,  seu  Dipbil.  juxta  Justin.  Martyr. 

I  2 


116  OF    COMMUNION    WITH 

good  and  evil ;  hence  were  all  the  sacrifices,  purgings,  ex- 
piations^ which  were  so  generally  spread  over  the  face  of  the 
earth  ;  but  this  was  and  is  but  very  dark,  in  respect  of  that 
knowledge  of  sin  with  its  appurtenances,  which  is  to  be 
obtained. 

A  farther  knowledge  of  sin  upon  aH  accounts  whatever, 
is  given  by  the  law  ;  that  law  which  was  added  because  of 
transgressions.  This™  revives  doctrinally  all  that  sense  of 
good  and  evil  which  was  at  first  implanted  in  man  ;  and  it 
is  a  glass  whereinto,  whosoever  is  able  spiritually  to  look, 
may  see  sin  in  all  its  ugliness  and  deformity.  The  truth  is, 
look  upon  the  law  in  its  purity,  holiness,  compass,  and  per- 
fection, its  manner  of  delivery"  with  dread,  terror,  thunder, 
earthquakes,  fire ;  the  sanction  of  it,  in  death,  curse,  wrath, 
and  it  makes  a  wonderful  discovery  of  sin,  upon  every  ac- 
count, its  pollution,  guilt,  and  exceeding  sinfulness  are  seen 
by  it.  But  yet  all  this  doth  not  suffice  to  give  a  man  a  true 
and  thorough  conviction  of  sin.  Not  but  that  the  glass  is 
clear,  but  of  ourselves  we  have  not  eyes  to  look  into  it ;  the 
rule  is  straight,  but  we  cannot  apply  it,  and  therefore  Christ 
sends  his  Spirit  to  convince  the  world  of  sin  ;  John  xvi.  8. 
who,  though  as  to  some  ends  and  purposes  he  makes  use  of 
the  law,  yet  the  work  of  conviction,  which  alone  is  a  useful 
knowledge  of  sin,  is  his  peculiar  work.  And  so  the  dis- 
covery of  sin,  may  also  be  said  to  be  by  Christ,  to  be  part 
of  the  wisdom  that  is  hid  in  him.  But  yet  there  is  a  two- 
fold regard  besides  this,  of  his  sending  his  Spirit  to  con- 
vince us,  wherein  this  wisdom  appears  to  be  hid  in  him. 

1st.  Because  there  are  some  near  concernments  of  sin, 
which  are  more  clearly  held  out  in  the  Lord  Christ's  being 
made  sin  for  us,  than  any  other  way. 

2dly.  In  that  there  is  no  knowledge  to  be  had  of  sin,  so 
as  to  give  it  a  spiritual  and  saving  improvement,  but  only  in 
him. 

1st.  For  the  first,  there  are  four  things  in  sin,  that 
clearly  shine  out  in  the  cross  of  Christ. 

(1st.)  The  desert  of  it. 

(2dly.)  Man's  impotency  by  reason  of  it. 

(3dly.)  The  death  of  it. 

m  Gal.  iii.  19.  Kom.  vil.  13. 

n  Exod.  xix.  18—20.  Deut.  iv.  11.  Heb.  xii.  18—21. 


THE     SON    JESUS    CHRIST.  117 

(4thly.)  A  new  end  put  to  it, 

(1st.)  The  desert  of  sin  doth  clearly  shine  in  the  cross  of 
Christ,  upon  a  twofold  account. 

[1st.]  Of  the  person  suffering  for  it. 

pdly.]  Of  the  penalty  he  underwent. 

[1.]  Of  the  person  suffering  for  it.  This  the  Scripture  of- 
tentimes very  emphatically  sets  forth,  and  lays  great  weight 
upon  ;  John  iii.  16.  '  God  so  loved  the  world,  as  that  he  sent 
his  only-begotten  Son.'  It  was  his  only  son  that  God  sent 
into  the  world  to  suffer  for  sin  5  Rom.  viii.  32.  '  He  spared 
not  his  only  Son,  but  gave  him  up  to  death  for  us  all,'  To 
see  a  slave  beaten  and  corrected,  it  argues  a  fault  committed, 
but  yet  perhaps  the  demerit  of  it  was  not  very  great.  The 
correction  of  a  son,  argues  a  great  provocation  ;  that  of  an 
only  son,  the  greatest  imaginable.  Never  was  sin  seen  to 
be  more  abominably  sinful  and  full  of  provocation,  than  when 
the  burden  of  it  was  upon  the  shoulders  of  the  Son  of  God. 
God  having  made  his  Son,  the  Son  of  his  love,  his  only-be- 
gotten, full  of  grace  and  truth,"  sin  for  us,  to  manifest  his 
indignation  against  it,  and  how  utterly  impossible  it  is,  that 
he  should  let  the  least  sin  go  unpunished,  he  lays'*  hand  on 
him,  and  spares  him  not.  If''  sin  be  imputed  to  the  dear 
Son  of  his  bosom,  as  upon  his  own  voluntary  assumption  of 
it,  it  was  (for  he  said  to  his  Father,  '  Lo  I  come  to  do  thy 
will,'  and  all  our  iniquities  did  meet  on  him),  he  will  not 
spare  him  any  thing  of  the  due  desert  of  it;  is  it  not  most 
clear  from  hence,  even  from  the  blood  of  the  cross  of  Christ, 
that  such  is  the  demerit  of  sin,  that  it  is  altogether  impos- 
sible that  God  should  pass  by  any,  the  least  unpunished;  if 
he  would  have  done  it  for  any,  he  would  have  done  it  in  re- 
ference to  his  only  Son  ;  but  he  spared  him  not. 

Moreover,  God  is  not  at  all  delighted  with,  nor  desirous 
of  the  blood,  the  tears,  the  cries,  the  unexpressible  torments 
and  sufferings  of  the  Son  of  his  love  (for  he  delights  not  in 
the  anguish  of  any  ; '  he  doth  not'"  afHict  willingly,  nor  grieve 
the  children  of  men  ;'  much  less  the  Son  of  his  bosom)  only 
he  required  that  his  law  be  fulfilled,  his  justice  satisfied,  his 
wrath  atoned  for  sin,  and  nothing  less  than  all  this,  would 
bring  it  about.     If  the  debt  of  sin  might  have  been  cora- 

0  2  Cor.  V.  21.  P  Zech.  xiii.  7. 

1  Heb.  X.  7.  Isa.  liii,  6.  ^  Lam.  iii.  33. 


118  OF    COMMUNION    WITH 

pounded  for,  at  a  cheaper  rate,  it  had  never  been  held  up  at 
the  price  of  the  blood  of  Christ.  Here  then  soul,  take  a  view 
of  the  desert  of  sin  ;  behold  it  far  more  evident,  than  in  all 
the  threatenings  ar.d  curses  of  the  law.  I  thought,  indeed  =, 
may  est  thou  say  from  thence,  that  sin,  being  found  on  such  a 
poor  worm  as  I  am,  was  worthy  of  death,  but  that  it  should 
have  this  effect,  if  charged  on  the  Son  of  God,  that  I  never 
once  imagined. 

[2dly.]  Consider  also  farther,  what  he  suffered.  For 
though  he  was  so  excellent  a  one,  yet  perhaps  it  was  but  a 
light  affliction,  and  trial  that  he  underwent,  especially  con- 
sidering the  strength  he  had  to  bear  it.  Why,  whatever  it 
were,  it  made  this"  '  fellow  of  the  Lord  of  hosts,'  this* '  Lion 
of  the  tribe  of  Judah,'  this"  'mighty  one,'  the"  wisdom  and 
power  of  God,  to  tremble,^  sweat,  cry,  pray,  wrestle,  and 
that  with  strong  supplications.  Some  of  the  Popish  de- 
votionists,  tell  us  that  one  drop,  the  least,  of  the  blood  of 
Christ,  was  abundantly  enough  to  redeem  all  the  world  ;  but 
they  err,  not  knowing  the  desert  of  sin,  nor  the  severity  of 
the  justice  of  God.  If  one  drop  less  than  was  shed,  one 
pang  less  than  was  laid  on,  would  have  done  it ;  those 
other  drops  had  not  been  shed,  nor  those  other  pangs  laid 
on.  God  did  not  cruciate  the  dearly  beloved  of  his  soul  for 
noug-ht.     But  there  is  more  than  all  this. 

It  pleased  God  to  ^  '  bruise  him,  to  put  him  to  grief,  to 
make  his  soul  an  offering  for  sin,  and  to  pour  out  his  life 
unto  death.  He  *  hid  himself  from  him,  was  far  from  the 
voice  of  his  cry,  until  he  cried  out,  '  My  God,  my  God,  why 
hast  thou  forsaken  me  V  He  made  him*  sin,  and  a""  curse 
for  us,  executed  on  him  the  sentence  of  the  law,  brought 
him  into  an  agony,  wherein  he  sweat  thick  drops  of  blood, 
was  grievously  troubled,  and  his  soul  was  heavy  unto  death  ; 
he  that  was  the  power  of  God,  and  the  wisdom  of  God,  went 
stooping  under  the  burden,  until  the  whole  frame  of  nature 
seemed  astonished  at  it.  Now  this,  as  I  said  before,  that  it 
discovered  the  indignation  of  God  against  sin,  so  it  clearly 
holds  out  the  desert  of  it.     Would  you  then  see  the  true 

'  Zach.  xiii.  7.  '  Rev.  v.  5. 

"  Psal.  Ixxxix.  19.  "  Prov.  viii.  22.  1  Cor.  i.  21. 

y  Matt.  xxvi.  37,  38.  Mark  xiv.  30,  31.  Luke  xxii.  24.  Heb.  v.  ?. 

2  Isa.  liii.  5,  6.  »  Psai.  xxii.  1. 

b  2  Cor.  V.  21.  <:  Gal.  i.  13. 


THE    SON    JESUS    CHRIST.  119 

demerit  of  sin,  take  the  measure  of  it  from  the  mediation 
of  Christ,  especially  his  cross.  It  brought  him  who  was 
the  Son  of  God,  equal  unto  God,  God  blessed  for  ever,  into 
the  form  of  a^  servant,  who  had  not  where  to  Jay  his  head. 
It  pursued  him  all  his  life,  with  afflictions  and  persecutions, 
and  lastly  brought  him  under  the  rod  of  God  ;  there  bruised 
him,  and  brake  him,  ^  slew  the  Lord  of  life.  Hence  is  deep 
humiliation  for  it  upon  the  account  of  him  whom  we  ^  have 
pierced.  And  this  is  the  first  spiritual  view  of  sin  we  have 
in  Christ. 

(2dly.)  The  wisdom  of  understanding  our  impotency  by 
reason  of  sin,  is  wrapped  up  in  him.  By  our  impotency  I 
understand  two  things. 

fist.]  Our  disability  to  make  any  atonement  with  God 
for  sin. 

[2dly.]  Our  disability  to  answer  his  mind  and  will,  in  all 
or  any  of  the  obedience,  that  he  requireth  by  reason  of  sin. 

[1st.]  For  the  first,  that  alone  is  discovered  in  Christ. 
Many  inquiries  have  the  sons  of  men  made  after  an  atone- 
ment, many  ways  have  they  entered  into,  to  accomplish  it. 
After  this  they  inquire,  Mich.  vi.  6,  7.  Will  any  manner  of 
sacrifices,  though  appointed  of  God,  as  burnt-offerings,  and 
calves  of  a  year  old,  though  very  costly  ;  thousands  of  rams, 
and  ten  thousand  rivers  of  oil,  though  dreadful  and  tre- 
mendous, offering  violence  to  nature,  as  to  give  my  children 
to  the  fire;  will  any  of  these  things  make  an  atonement? 
David  doth  positively  indeed  determine  this  business,  Psal. 
xlix.  7,  8.  none  of  them,  of  the  best  or  richest  of  men,  can 
by  any  means  redeem  his  brother,  nor  give  to  God  a  ransom 
for  him,  for  the  redemption  of  their  souls  is  precious,  and  it 
ceaseth  for  ever.  It  cannot  be  done,  no  atonement  can  be 
made.  Yet  men  would  still  be  doing,  still  attempting ; 
hence  did  they  heap  up^  sacrifices,  some  costly,  some  bloody 
and  inhuman.  The  Jews  to  this  day,  think  that  God  was 
atoned  for  sin,  by  the  sacrifices  of  bulls  and  goats,  and  the 
like ;  and  the  Socinians  acknowledge  no  atonement,  but 
what  consists  in  men's  repentance  and  new  obedience.  In 
the  cross  of  Christ,  are  the  mouths  of  all  stopped  as  to  this 
thing.     For, 

d  1  Phil.  ii.  8.  el  Cor.  ii.  8. 

f  Zech.  xii.  10,  8  Vid.  Diatr.  Just.  Divin.  cap,  3. 


120  OF    COMMUNION    WITH 

1st.  God  hath  there  discovered  that  no  sacrifices  for  sin, 
though  of  his  own  appointment,  could  ever  make  them  per- 
fect that  offered  them;  Heb.  x.  11.  Those  sacrifices  could 
never  take  away  sin  ;§  those  services  could  never  make  them 
perfect  that  performed  them,  as  to  the  conscience ;  Heb.  ix. 
9.  as  the  apostle  proves,  chap.  x.  1.  and  thence  the  Lord 
rejects  all  sacrifices  and  offerings  whatever,  as  to  any  such 
end  and  purpose,  ver.  6 — 8.  Christ,  in  their  stead  saying,  'Lo 
I  come  ;'  and  by  him  we  are  justified,  'from  all  things,  from 
which  we  could  not  be  justified  by  the  law  ;'  Acts  xiii.  39. 
God,  I  say,  in  Christ,  hath  condemned  all  sacrifices,  as  wholly 
insufficient  in  the  least  to  make  an  atonement  for  sin.  And 
how  great  a  thing  it  was,  to  instruct  the  sons  of  men  in  this 
wisdom,  the  event  hath  manifested. 

2dlj/.  He  hath  also  written  vanity  on  all  other  endeavours 
whatever  that  have  been  undertaken  for  that  purpose,  Rom. 
iii.  24 — 26.  by  setting  forth  his  only  '  Son  to  be  a  pi'opiti- 
ation,'  he  leaves  no  doubt  upon  the  spirits  of  men,  that  in 
themselves  they  could  make  no  atonement.  For  'if  righte- 
ousness were  by  the  law,  then  were  Christ  dead  in  vain.'  To 
what  purpose  should  he  be  made  a  propitiation,  were  not 
we  ourselves  weak  and  without  strength  to  any  such  pur- 
pose? So  the  apostle  argues,  Rom.  vi.  6.  when  we  had  no 
power,  then  did  he  by  death  make  an  atonement,  as  ver.  8,  9. 

This  wisdom  then  is  also  hid  in  Christ;  men  may  see  by 
other  helps  perhaps  far  enough  to  fill  them  with  dread  and 
astonishment,  as  those  in  Isa.  xxxiii.  14.  but  such  a  sight 
and  view  of  it,  as  may  lead  a  soul  to  any  comfortable  settle- 
ment about  it ;  that  only  is  discovered  in  this  treasury  of 
heaven,  the  Lord  Jesus. 

[2.]  Our  disability  to  answer  the  mind  and  will  of  God,  in 
all  or  any  of  the  obedience  that  he  requireth,  is  in  him  only 
to  be  discovered.  This  indeed  is  a  thing  that  many  will 
not  be  acquainted  with  to  this  day.  To  teach  a  man  that 
he  cannot  do  what  he  ought  to  do,  and  for  which  he  con- 
demns himself  if  he  do  it  not,  is  no  easy  task.  Man  rises 
up  with  all  his  power,  to  plead  against  a  conviction  of  impo- 
tency.     Not  to  mention  the  proud*"  conceits  and  expressions 

S  Psal.>l.  6,  7. 
'>  Quia  unusquisque  sibi  virtiitcm  acquirit ;  nemo  sapientum  de  ea  gratias  Deo  egit. 
Cicer. 


THE    SON    JESUS    CHRIST.  121 

of  the  philosophers,  how  many  that  would  be    called  Chris- 
tians, do  yet  creep  by  several  degrees,  in  the    persuasion  of  a 
power  of  fulfilling  the  law;  and  from  whence  indeed    should 
men  have  this  knowledge  that  we  have  not?  Nature  will  not 
teach  it,  that  is'  proud  and  conceited;  and   it  is  one  part  of 
its  pride,  weakness,  and  corruption,  not  to  know  it  at  all. 
The  law  will  not  teach  it ;  for  though  that  will    shew   us 
what  we  have  done  amiss,  yet  it  will  not  discover  to  us,  that 
we  could  not  do  better ;  yea,  by  requiring  exact  obedience 
of  us,  it  takes  for  granted,  that  such  power  is  in  us  for  that 
purpose:  it  takes  no  notice  that  we   have  lost  it,  nor  doth 
it  concern  it  so  to  do  :  this   then  also  lies  hid  in  the  Lord 
Jesus;    Rom.   viii.  2 — 4.  'The   law    of  the    Spirit   of  life 
in  Christ  Jesus  hath  made  me  free  from  the  law  of  sin  and 
death.     For  what  the  law  could  not  do,  in  that  it  was  weak 
through  the  flesh,  God  sending  his  own  Son,  in  the  likeness 
of  sinful  flesh,  and  for  sin  condemned  sin  in  the  flesh ;  that 
the  righteousness  of  the  law  might  be  fulfilled  in  us  :'  the 
law  can  bring  forth  no  righteousness,  no  obedience,  it  is 
weak  to  any  such  purpose,  by  reason  of  the  flesh,  and  that 
corruption  that  is  come  on  us.    These  two  things  are  done  in 
Christ,  and  by  him.    First,  sin  is  condemned  as  to  its  guilt, 
and  we  set  free  from  that,  the   righteousness  of  the  law 
by  his  obedience,  is   fulfilled  in  us,  who  could  never  do  it 
ourselves.   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  be- 
stowed on  us.     And  this  is  the  most  excellent  glass  wherein 
we  see  our  impotency,  for  what  need  we  his  perfect  obedi- 
ence to  be  made  ours,  but  that  we  have  not,  cannot  attain 
any?  what  need  we  his  Spirit  of  life  to  quicken  us,  but  that 
we  are  dead  in  trespasses  and  in  sins  ? 

(3dly.)  The  death  of  sin  ;  sin  dying  in  us,  now  in  some 
measure  whilst  we  are  alive.  This  is  a  third  concernment  of 
sin,  which  it  is  our  wisdom  to  be  acquainted  with,  and  it  is 
hid  only  in  Christ.  There  is  a  twofold  dying  of  sin  ;  as  to 
the  exercise  of  it  in  our  mortal  members ;  and  as  to  the 
root,  principle,  and  power  of  it  in  our  souls.  The  first  in- 
deed may  be  learned,  in  part,  out  of  Christ.     Christless  men. 

•  Natura  sic  apparet  vltiata,  ut  hoc  inajoris  vitii  sit,  non  videre.  Aug. 


122  OF    COMMUNION    WITH 

may  have  sin  dying  in  them,  as  to  the  outward  exercise  of 
it.     Men's  bodies  may  be  disabled  for  the  service  of  their  lusts, 
or  the  practice  of  them  may  not  consist  with  their  interest. 
Sin  is  never  more  alive,'^  than  when  it  is  thus  dying.     But 
there  is  a  dying  of  it  as  to  the  root,  the  principle  of  it,  the 
daily  decaying  of  the  strength,  power,  and  life  of  it,  and  this 
is  to  be  had  alone  in  Christ.     Sin  is  a  thing  that  of  itself,  is 
not  apt  to  die,  or  to  decay,  but  to  get  ground,  and  strength, 
and  life,  in  the  subject  wherein  it  is,  to  eternity  ;  prevent  all 
its  actual  eruptions,  yet  its  original  enmity  against  God  will 
still  grow.     In  believers  it  is  still  dying  and  decaying,  until 
it  be  utterly  abolished.     The  opening  of  this  treasury  you 
have,  Rom.  vi.  3 — 7,  &c.  '  Know  you  not,  that  as  many  of 
ns  as  were  baptized  in  Jesus  Christ,  were  baptized  into  his 
death  ?  Therefore  we  are  buried  with  him  by  baptism  into 
death,  that  like  as  Christ  was  raised  from  the  dead  by  the 
glory  of  the  Father,  even  so  we  also  should  walk  in  newness 
of  life.    For  if  we  have  been  planted  together  in  the  likeness 
of  his  death,  we  shall  be  also  in  the  likeness  of  his  resurrec- 
tion ;  knowing  this,  that  our  old  man  is  crucified  with  him, 
that  the  body  of  sin  might  be  destroyed,  that  henceforth  we 
should  not  serve  sin.'  This  is  the  design  of  the  apostle  in  the 
beginning  of  that  chapter,  not  only  to  manifest  whence  is  the 
principle  and  rise  of  our  mortification  and  the  death  of  sin, 
even  from  the  death  and  blood  of  Christ ;  but  also  the  man- 
ner of  sin's  continuance  and  dying  in  us,  from  the  manner  of 
Christ's  dying  for  sin  :  he  was  crucified  for  us,  and  thereby 
sin  was  crucified  in  us ;  he  died  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  sin,  that  it  should  not 
have  dominion  over  us.     This  wisdom  is  hid  in  Christ  only. 
Moses  at  his  dying  day  had  all  his  strength  and  vigour,  so 
have  sin  and  the  law  to  all  out  of  Jesus  ;  at  their  dying  day, 
sin  is  no  way  decayed.     Now  next  to  the  receiving  of  the 
righteousness  prepared  for  us,  to  know  this  is  the  chiefest 
part  of  our  wisdom  ;  to  be  truly  acquainted  with  the  prin- 
ciple of  the  dying  of  sin,  to  feel  virtue  and  power  flowing 
from  the  cross  of  Christ  to  that  purpose,  to  find  sin  crucified 

''  See  Treatise  of  Mortification.  [Works,  vol.  vii.] 


THE    SON    JESUS    CHRIST.  123 

ill  US,  as  Christ  was  crucified  for  us,  this  is  wisdom  indeed, 
that  is  in  him  alone. 

(4thly .)  There  is  a  glorious  end  whereunto  sin  is  appointed 
and  ordained,  and  discovered  in  Christ,  that  others  are  un- 
acquainted withal.  Sin  in  its  own  nature  tends  merely  to  the 
dishonour  of  God,  the  debasement  of  his  Majesty,  and  the 
ruin  of  the  creature  in  whom  it  is  ;  hell  itself  is  but  the  fill- 
ing of  wretched  creatures,  with  the'  fruit  of  their  own  devices. 
The  comminations  and  threats  of  God  in  the  law,  do  mani- 
fest one  other  end  of  it,  even  the  demonstration  of  the  vin- 
dictive justice  of  God  in  measuring  out  unto  it  a  meet"  re- 
compense 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  another  and 
more  glorious   end  ;  to  wit,  the  praise  of  God's  glorious" 
grace,  in  the  pardon  and  forgiveness  of  it.     God  having 
taken  order  in  Christ,  that  that  thing  which  tended  merely 
to  his  dishonour,  should  be  managed  to  his  infinite  glory  5 
and  that  which  of  all  things  he  desireth  to  exalt,  even  that 
he  may  be  known  and  believed  to  be  a°  *God  pardoning  ini- 
quity, transgression  and  sin.'     To  return  then  to  this  part  of 
our  demonstration. 

In  the  knowledge  of  ourselves  in  reference  to  our  eternal 
condition,doth  much  of  our  wisdom  consist.  There  is  not 
any  thing  wherein  (in  this  depraved  condition  of  nature)  we 
are  more  concerned,  than  sin;  without  a  knowledge  of  that, 
we  know  not  ourselves  ;  '  fools  make  a  mock  of  sin.'  A  true 
saving  knowledge  of  sin  is  to  be  had  only  in  the  Lord  Christ; 
in  him  may  we  see  the  desert  of  our  iniquities,  and  their  pol- 
lution which  could  not  be  borne,  or  expiated  but  by  his  blood, 
neither  is  there  any  wholesome  view  of  these  but  in  Christ : 
in  him  and  his  cross  is  discovered  our  universal  impotency, 
either  of  atoning  God's  justice  or  living  up  to  his  will;  the 
death  of  sin  is  procured  by,  and  discovered  in,  the  death  of 
Christ ;  as  also  the  manifestation  of  the  riches  of  God's  grace 
in  the  pardoning  thereof,  a  real  and  experimental  acquaint- 
ance as  to  ourselves,  with  all  which,  is  our  wisdom  ;  and 
it  is  that  which  is  of  more  value,  than  all  the  wisdom  of  the 
world. 

[2.]  Righteousness  is  a  second  thing  whereof  the  Spirit 

'  Prov.  i.  31.  Jer.  xvii.  10.      ">  Thess.  i.  6.      "  Epb.  i.  6.      "  Heb.  viii.  6—13. 


124  Of    COMMUNION    WITH 

of  Christ  convinces  the  world,  and  the  main  thing  that  it  isr 
our  wisdom  to  be  acquainted  withal.  This  all  men  are  per- 
suaded of;  that  God  is  a  most  righteous  God;  (that  is  a  na- 
tural notion  of  God  which  Abraham  insisted  on,  Gen.  xviii. 
35.  '  Shall  not  the  judge  of  all  the  world  do  right?')  they 
*know  that  this  is  the  judgment  of  God,  that  they  who 
commit  such  things  are  worthy  of  death  ;'  Rom.  i .  32.  *  that 
it  is  a  righteous  thing  with  him  to  recompense  tribulation 
unto  offenders;'  2  Thess.  i.  6.  'He  is  a  God  of  purer  eyes 
than  to  behold  iniquity;'  Hab.  i.  13.  and  therefore  '  the  un- 
godly cannot  stand  in  judgment;'  Psal.  i.  5.  Hence  the 
great  inquiry  of  every  one  (who  lies  in  any  measure  under 
the  power  of  it),  convinced  of  immortality,  and  the  judg- 
ment to  come,  is,  concerning  the  righteousness  wherewith 
to  appear  in  the  presence  of  this  righteous  God.  This  more 
or  less  they  are  solicitous  about  all  their  days ;  and  so  as 
the  apostle  speaks,  Heb.  ii.  15.  'through  the  fear  of  death 
they  are  subject  to  bondage  all  their  life.'  They  are  per- 
plexed with  fears  about  the  issue  of  their  righteousness,  lest 
it  should  end  in  death  and  destruction. 

1st.  Unto  men  set  upon  this  inquiry,  that  which  first  and 
naturally  presents  itself,  for  their  direction  and  assistance, 
assuredly  promising  them  a  righteousness  that  will  abide 
the  trial  of  God,  provided  they  will  follow  its  direction,  is 
the  law.  The  law  hath  many  fair  pleas  to  prevail  with  a 
soul  to  close  with  it  for  a  righteousness  before  God.  It 
was  given  out  from  God  himself  for  that  end  and  purpose  ; 
it  contains  the  whole  obedience  that  God  requireth  of  any 
of  the  sons  of  men;  it  hath  the  promise  of  life  annexed  to 
it;  *  do  this  and  live;'  the 'doers  of  the  law  are  justified  ;' 
and  'if  thou  wilt  enter  into  life,  keep  the  commandments;' 
yea,  it  is  most  certain  that  it  must  be  wholly  fulfilled,  if  we 
ever  think  to  stand  with  boldness  before  God.  This  being 
some  part  of  the  plea  of  the  law,  there  is  no  man  that  seeks 
after  righteousness  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  do.  This  then  they  set  themselves 
about;  labouring  to  correct  their  lives,  amend  their  ways, 
perform  the  duties  required,  and  so  follow  after  a  righteous- 
ness according  to  the  prescript  of  the  law.  And  in  this 
course  do  many  men  continue  long  with  much  perplexity ;. 


VHE    SON    JESUS    CHRIST.  125 

sometimes  hoping,  oftener  fearing,  sometimes  ready  to  give 
quite  over,  sometimes  vowing  to  continue  (their  consciences 
being  no  way  satisfied ;  nor  righteousness  in  any  measure 
attained)  all  their  days.  After  they  have  wearied  them- 
selves, perhaps  for  a  long  season,  in  the  largeness  of  their 
ways,  they  come  at  length  with  fear,  trembling,  and  disap- 
pointment, to  that  conclusion  of  the  apostle, '  by  the  works  of 
the  law  no  flesh  is  justified  ;'  and  with  dread  cry,  that  if  God 
mark  what  is  done  amiss,  there  is  no  standing  before  him. 
That  they  have  this  issue  the  apostle  witnesseth  ;P  Rom.  ix. 
31,  32.  'Israel,  who  followed  after  the  law  of  righteousness, 
attained  not  to  the  law  of  righteousness.  Wherefore?  Because 
they  sought  it  not  by  faith,  but  as  it  were  by  the  works  of 
the  law.'  It  was  not  solely  for  want  of  endeavour  in  them- 
selves that  they  were  disappointed,  for  they  earnestly  fol- 
lowed after  the  law  of  righteousness,  but  from  the  nature  of 
the  thing  itself,  it  would  not  bear  it;  righteousness  was  not 
to  be  obtained  that  way  ;  '  for,'  saith  the  apostle,  '  if  they 
which  are  of  the  law  be  heirs,  faith  is  made  void,  and  the 
promise  made  of  none  effect,  because  the  law  worketh  wrath ;' 
Rom.  iv.  14,  15.  The  law  itself  is  now  such  as  that  it  cannot 
give  life.  Gal.  iii.  21.  'If  there  had  been  a  law  given  which 
would  have  given  life,  verily  righteousness  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  sin,'  that  is,  it  is  very  true,  and  the  Scripture  affirms  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  himself  found  fault  with  this  way 
of  attaining  righteousness  ;  Heb.  viii.  7,  8.  ''He  complains 
of  it,  that  is,  he  declares  it  insufficient  for  that  end  and  pur- 
pose. 

Now  there  are  two  considerations  that  discover  unto 
men  the  vanity  and  hopelessness  of  seeking  righteousness 
in  this  path. 

(1st.)  That  they  have  already  sinned  ;*"  'for  all  have  sinned 
and  come  short  of  the  glory  of  God  ;'  Rom.  iii.  23.  This  they 
are  sufficiently  sensible  of;  that  although  they  could  for  the 
time  to  come,  fulfil  the  whole  law,  yet  there  is  a  score,  a 

P  AtcJxwv  vofxev  Sixnioo-uvuf.  ^ixaiotrvvm  ^tiTouvTE?  a-rria-at.  1  Me^<})O^Evoj. 

'  UclvTii  ny-a^Tov.  Rom.  iii.  23.  WvTif  nfxaffov.  Rom.  v.  12. 


126  OF    COMMUNION    WITH 

reckoning,  upon  them  already,  that  they  know  not  how  to 
answer  for.  Do  they  consult  their  guide,  the  ^law  itself, 
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  die;  the  sentence  is  gone  forth,  and  there  is  no 
escaping. 

(2dly.)  That  if  all  former  debts  should  be  blotted  out,  yet 
they  are  no  way  able  for  the  future  to  fulfil  the  law ;  they 
can  as  well  move  the  earth  with  a  finger,  as  answer  the  per- 
fection thereof;  and  therefore,  as  I  said,  on  this  twofold  ac- 
count, they  conclude  that  this  labour  is  lost;  **by  the  works 
of  the  law  shall  no  flesh  be  justified.' 

2dly,  Wherefore,  secondly,  b^ing  thus  disappointed  by 
the  severity  and  inexorableness  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  them- 
selves upon  some  ways  of  atonement  to  satisfy  God,  and 
helping  out  the  rest  with  hopes  of  mercy.     Not  to  insist  on 
the  ways  of  atonement  and  expiation  which  the  Gentiles  had 
pitched  on,  nor  on  the  many  ways  and  inventions  by  works 
satisfactory  of  their  own,  supererogations    of  others,  in- 
dulgences, 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  righteousness, 
partly  by  an  endeavour  to  satisfy  for  what  is  past,  and  partly 
by  hoping  after  general  mercy.     This  the  apostle  calls  a 
seeking  for  it,  'as  it  were  by  the  works  of  the  law  ;'  Rom.  ix. 
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  business,  chap.  x.  3.  '  Being  igno- 
rant of  the  righteousness  of  God,  and  seeking  to  establish 
their  own  righteousness,  they  were  not  subject  to  the  righte- 
ousness of  God.'     They  were  by  it  enemies  to  the  righteous- 
ness of  God.     The  ground  of  this  going  about  to  establish 
their  own  righteousness,  was,  that  they  were  ignorant  of  the 
righteousness  of  God  ;  had  they  knowii  the  righteousness  of 
God,  and  what  exact  conformity  to  his  will  he  requireth, 
they  had  never  undertaken  such  a  fruitless  business,  as  to 

•  Deut.  xxvii.  26.  Gal.  iii.  10.     ^   ,  ^  '  Gal.  iii,  11,  12. 


THE    SON    JESUS    CHRIST.  127 

have  compassed  it,  *as  it  were  by  the  works  of  the  law ;'  yet 
this  many  will  stick  on  a  long  time.  Something  they  do, 
something  they  hope  for  ;  some  old  faults  they  will  buy  off 
with  new  obedience.  And  this  pacifies  their  consciences  for 
a*^  season ;  but  when  the  Spirit  comes  to  convince  them  of 
righteousness,  neither  will  this  hold  :  wherefore, 

3dly.  The  matter  comes  at  length  to  this  issue  ;  they  look 
upon  themselves  under  this  twofold  qualification ;  as, 

(1st.)  Sinners;  obnoxious  to  the  law  of  God,  and  the 
curse  thereof;  so  that  unless  that  be  satisfied,  that  nothing 
from  thence  shall  ever  be  laid  to  their  charge,  it  is  altoge- 
ther in  vain,  once  to  seek  after  an  appearance  in  the  presence 
of  God. 

(2dly.)  As  creatures,  ma'de  to  a  supernatural  and  eternal 
end,  and  therefore  bound  to  answer  the  whole  mind  and 
will  of  God  in  the  obedience  required  at  their  hands.  Now 
it  being  before  discovered  to  them,  that  both  these  are  be- 
yond the  compass  of  their  own  endeavours,  and  the  assist- 
ance which  they  have  formerly  rested  on,  if  their  eternal 
condition  be  of  any  concernment  to  them,  their  wisdom  is, 
to  find  out  a  righteousness  that  may  answer  both  these  to 
the  utmost. 

Now  both  these  are  to  be  had  only  in  the  Lord  Christ, 
who  is  our  righteousness.  This  wisdom,  and  all  the  trea- 
sures of  it,  are  hid  in  him. 

(1.)  He  expiates  former  iniquities,  he  satisfies  for  sin,  and 
procures  remission  of  it;  Rom.  iii.  24,  25.  *  Being  justified 
freely  by  his  grace,  through  the  redemption  that  is  in  Jesus 
Christ :  whom  God  hath  set  forth  to  be  a  propitiation,  through 
faith  in  his  blood,  to  declare  his  righteousness  for  the  re- 
mission of  sins  that  are  past,  through  the  forbearance  of 
God.'  '  All  we  like  sheep,'  &.c.  Isa.  liii.  5,  6.  *  In  his  blood 
we  have  redemption,  the  forgiveness  of  sins ;'  Eph.  i.  7. 
*  God  spared  not  him,  but  gave  him,'  &c.  Rom.  viii.  32. 
This,  even  this  alone  is  our  righteousness,  as  to  that  first 
part  of  it  which  consists  in  the  removal  of  the  whole  guilt  of 
sin,  whereby  we  are  come  short  of  the  glory  of  God.  On 
this  account  it  is,  that  we  are  assured,  that  none  shall  ever 
lay  any  thing  to  our  charge,  or  condemn  us ;  Rom.  viii.  31. 
34.  there  being  'no  condemnation  to  them  that  are  in  Christ 
Jesus;'  ver.  1.  we  are  purged  by  the  sacrifice  of  Christ,  so 


128  OF    COMMUNION    WITH 

as  to  have  '  no  more  conscience  of  sin  5'  Heb.  x.  2.  that  is, 
troubles  in  conscience  about  it.  This  wisdom  is  hid  only 
in  the  Lord  Jesus  ;  in  him  alone  is  there  an  atonement  dis- 
covered :  and  give  me  the  wisdom  which  shall  cut  all  scores 
concerning  sin,  and  let  the  world  take  what  remains.     But, 

(2.)  There  is  yet  something  more  required ;  it  is  not 
enough  that  we  are  not  guilty,  we  must  also  be  actually 
righteous  ;  not  only  all  sin  is  to  be  answered  for,  but  all 
righteousness  is  to  be  fulfilled;  by  taking  away  the  guilt  of 
sin,  we  are  as  persons  innocent,  but  something  more  is  re- 
quired to  make  us  to  be  considered  as  persons  obedient.  I 
know  nothing  to  teach  me  that  an  innocent  person  shall  go 
to  heaven,  be  rewarded,  if  he  be  no  more  but  so.  Adam 
was  innocent  at  his  first  creation,  but  he  was  to  'do  this,'  to 
*  keep  the  commandments'  before  he  entered  into  life;  he  had 
no  title  to  life  by  innocency.  This,  then,  moreover  is  re- 
quired, that  the  whole  law  be  fulfilled,  and  all  the  obedience 
performed  that  God  requires  at  our  hands.  This  is  the 
soul's  second  inquiry,  and  it  finds  a  resolution  only  in  the 
Lord  Christ ;  '  for  if  when  we  were  enemies  we  were  recon- 
ciled to  God  by  the  death  of  his  Son  ;  much  more  being  re- 
conciled, we  shall  be  saved  by  his  life ;'  Rom.  v.  10.  his 
death  reconciled  us,  then  are  we  saved  by  his  life.  The  ac- 
tual obedience  which  he  yielded  to  the  whole  law  of  God, 
is  that  righteousness  whereby  we  are  saved  ;  '  If  so  be  we 
are  found  in  him,  not  having  on  our  own  righteousness 
which  is  of  the  law,  but  the  righteousness  which  is  of  God 
by  faith ;'  Phil.  iii.  9.  This  I  shall  have  occasion  to  handle 
more  at  large  hereafter. 

To  return  then.  It  is  not  I  suppose  any  difficult  task  to 
persuade  men,  convinced  of  immortality  and  judgment  to 
come,  that  the  main  of  their  wisdom  lies  in  this,  even  to 
find  out  such  a  righteousness  as  will  accompany  them  for 
ever,  and  abide  the  severe  trial  of  God  himself.  Now  all 
the  wisdom  of  the  world  is  but  folly,  as  to  the  discovery  of 
this  thing.  The  utmost  that  man's  wisdom  can  do,  is  but 
to  find  out  most  wretched,  burdensome,  and  vexatious  ways 
of  perishing  eternally.  All  the  treasures  of  this  wisdom  are 
hid  in  Christ ;  he  '  of  God  is  made  unto  us  wisdom  and  riffh- 
teousness;    1  Cor.  i.  30. 

[3.]  Come  we  to  the  last  thing  which  I  shall  but  touch 


THE    SON    JESUS    CHRIST.  129 

upon,  and  that  is  judgment.   The  true  wisdom  of  this  also  is 
hid  in  the  Lord  Christ ;  I  mean  in  particular  that  judgment 
that  is  for  to  come  ;  so  at  present  I  take  the  word  in  that 
place.     Of  what  concernment  this  is  to  us  to  know,  I  shall 
not  speak  ;    it  is  that,  whose  '^  influence  upon  the  sons  of 
men,  is  the  principle  of  their  discriminating  themselves  from 
the  beasts  that  perish.     Neither  shall  I  insist  on  the  ^  ob- 
scure intimations  of  it,  which  are  given  by  the  present  pro- 
ceedings  of  Providence  in  governing  the  world,  nor  that 
greater  light  of  it,  which  shines  in  the  threats  and  promises 
of  the  law.     The  wisdom  of  it,  is  in  two  regards  hid  in  the 
Lord  Jesus. 

1st.  As  to  the  truth  of  it, 
2dly.  As  to  the  manner  of  it. 

1st.  For  the  truth  of  it ;  and  so  in  and  by  him  it  is  con- 
firmed, and  that  two  ways. 
(1st.)  By  his  death. 
(2dly.)  By  his  resurrection. 

(1st.)  By  his  death.  God,  in  the  death  of  Christ,  pu- 
nishing and  condemning  sin  in  the  flesh  of  his  own  Son,  in 
the  sight  of  men,  angels,  and  devils,  hath  given  an  abundant 
assurance  of  a  righteous  and  universal  judgment  to  come  ; 
wherefore,  or  upon  what  account  imaginable,  could  he  be 
induced  to  lay  such  load  on  him,  but  that  he  will  certainly 
reckon  one  day  with  the  sons  of  men  for  all  their  works, 
ways,  and  walkings,  before  him  ?  The  death  of  Christ  is  a 
most  solemn  exemplar  of  the  last  judgment.  Those  who 
own  him  to  be  the  Son  of  God,  will  not  deny  a  judgment  to 
come. 

(2dly.)  By  his  resurrection,  Acts'xvii.  31.  vianv  ■napaax'^v 
iroLGiv,  he  hath  given  faith  and  assurance  of  this  thing  to  all, 
by  raising  Christ  from  the  dead,^  having  appointed  him  to 
be  the  judge  of  all,  in  whom,  and  by  whom,  he  will  judge 
the  world  in  righteousness.     And  then. 

Lastly,  for  the  manner  of  it ;  that  it  shall  be  by  him  who 

«  Caesar  haec  disserit,  credo  falsa  existiraans  ea  quae  de  inferis  memorantur,  direr- 
so  itinere  malos  a  bouis  loca  tetra,  inculta  faeda  atque  formidolosa  habere.  Cato. 
apud.  Salust.  Bell.  Catil. 

Ktti  TO  avaSiMO-XEs-flai,  iuCi  l*TaJv  ti^viuitoiv  tou;  l^ZvTa,;  yiyi/iirQai,  ko.]  ra;  rZv  TE0v£iwT«y 
■vjluyaj  eTvai,  Koi  Taf^jusv  aya^aii;  a^sivov  eTvai,  raii;  KanaXg  namov.      Plat,  in  Phasd. 
1  Devenere  locos  laetos,  et  atnoeaa  vireta 
Fortunatorum  nemorura,  sedesque  beatas,  &c. — Virg.  ^n.  vi.  648. 

VOL.    X.  K 


130  OF    COMMUNION    WITH 

hath  loved  us,  and  given  himself  for  us,  who  is  himself  the 
righteousness  that  he  requires  at  our  hands  ;  and  on  the 
other  side  by  him  who  hath  been,  in  his  person,  grace,  ways, 
worship,  servants  ;  reviled,  despised,  contemned  by  the  men 
of  the  world,  which  holds  out  unspeakable  consolation  on 
the  one  hand,  and  terror  on  the  other  ;  so  that  the  wisdom 
of  this  also  is  hid  in  Christ. 

And  this  is  the  second  part  of  our  first  demonstration. 
Thus  the  knowledge  of  ourselves,  in  reference  to  our  super- 
natural end,  is  no  small  portion  of  our  wisdom.  The  things 
of  the  greatest  concernment  hereunto,  are  sin,  righteous- 
ness, and  judgment;  the  wisdom  of  all  which,  is  alone  hid 
in  the  Lord  Jesus  ;  which  was  to  be  proved. 

3.  The  third  part  of  our  wisdom  is  to  walk  with  God ; 
now  that  one  may  walk  with  another,  five  things  are  re- 
quired. 

[1.]  Agreement. 
[2.]  Acquaintance. 
[3.]  Strength. 
[4.]  Boldness. 

[5.]  An  aiming  at  the  same  end.  All  these,  with  the 
wisdom  of  them,  are  hid  in  the  Lord  Jesus. 

[1.]  Agreement.  The  prophet  tells  us  that '  two  cannot 
walk  together  unless  they  be  agreed ;'  Amos  iii.  3.  Until 
agreement  be  made,  there  is  no  communion,  no  walking  to- 
gether. God  and  man,  by  nature  (or  whilst  man  is  in  the 
state  of  nature),  are  at  the  greatest  enmity  ;  ""  he  declares 
nothing  to  us  but  wrath,  whence  we  are  said  to  be  children 
of  it,  that  is,  born  obnoxious  to  it;  Eph.  ii.  3.  and  whilst 
we  remain  in  that  condition,  '  the  wrath  of  God  abideth  on 
us  ;'  John  iii.  36.  All  the  discovery  that  God  makes  of 
himself  unto  us,  is  that  he  is  inexpressibly  provoked,  and 
therefore  preparing  wrath  against  the  day  of  wrath,  and  the 
revelation  of  his  righteous  judgments;  the  day  of  his  and 
sinners  meeting,  is  called'  the  day  of  wrath  ;'  Rom.  ii.  5,  6. 
Neither  do  we  come  short  in  our  enmity  against  him,  yea, 
we  first  began  it,  and  we  continue  longest  in  it.  To  express 
this  enmity,  the  apostle  tells  us,  that  our  very  minds,  the 
best  part  of  us,  are  '  enmity  against  God;'  Rom.  viii.  7, 8.  and 
that  we  neither  are,  nor  will,  nor  can  be,  subject  to  him  ;  our 

»  Rom.i.  18. 


THE    SON    JESUS    CHRIST.  131 

enmity  manifesting  itself  by  universal  rebellion  against  him, 
whatever  we  do  that  seems  otherwise,  is  but  hypocrisy  or 
flattery,  yea,  it  is  a  part  of  this  enmity  to  lessen  it.  In  this 
state  the  wisdom  of  walking  with  God  must  needs  be  most 
remote  from  the  soul ;  he  is  *>'  light,  and  in  him  is  no  darkness 
at  all  ;'  we  are  darkness,  and  in  us  there  is  no  light  at  all. 
He  is  life,  a  living  God ;  we  are  dead,  dead  sinners,  dead  in 
trespasses  and  sin;  he  is  holiness  and  glorious  in  it;  we 
wholly  defiled,  an  abominable  thing ;  he  is  love,  we  full  of 
hatred,  hating,  and  being  hatred.  Surely  this  is  no  founda- 
tion for  agreement,  or  upon  that,  of  walking  together,  no- 
thing can  be  more  remote  than  this  frame  from  such  a  con- 
dition. The  foundation  then  of  this,  I  say,  is  laid  in  Christ, 
hid  in  Christ ;  *  he,'  saith  the  apostle,  '  is  our  peace,  he  hath 
made  peace  for  us;'  Eph.  ii.  14,  15.  he  slew  the  enmity,  in 
bis  own  body  on  the  cross;  v.  16. 

1st.  He  takes  out  of  the  way  the  cause  of  the  enmity 
that  was  between  God  and  us  ;  sin  and  the  curse  of  the  law  ; 
Dan.  ix.  24.  He  makes  an  end  of  sin,  and  that  by  making 
atonement  for  iniquity ;  and  he  blotteth  out  the  hand- 
writing of  ordinances;  Col.  ii.  14.  redeeming  us  *  from  the 
curse,  by  being  made  a  curse  for  us;'  Gal.  iii.  13. 

2dly.  He  destroys  him  who  would  continue  the  enmity, 
and  make  the  breach  wider ;  Heb.  ii.  14.  '  through  death 
he  destroyed  him  that  had  the  power  of  death,  that  is, 
the  devil  ;'  and  Col.  ii.  14.  '  spoiled  principalities  and 
powers.' 

3dly.  He  made  '  reconciliation  for  the  sins  of  the  people  ;' 
Heb.  ii.  17.  he  made  by  his  blood  at  atonement  with  God,  to 
to  turn  away  that  wrath  which  was  due  to  us,  so  making 
peace  :  hereupon  God  is  said  to  be  in  Christ,  '  reconciling 
the  world  unto  himself;'  2  Cor.  v.  19.  being  reconciled  him- 
self, ver.  18.  he  lays  down  the  enmity  on  his  part  and  pro- 
ceeds to  what  remains,  to  slay  the  enmity  on  our  part,  that 
we  also  may  be  reconciled.    And  this  also, 

4thly.  He  doth;  for  Rom.  v.  11.  'by  our  Lord  Jesus 
Christ  we  do  receive  the  atonement,'  accept  of  the  peace 
made  and  tendered,  laying  down  our  enmity  to  God,  and  so 

b  1  John  i.  5.  o-KoTi'tt  Iv  auTM  ovx.  eVtiv  oulsy,ici.  John  i.  5.  Eph.  v.  8.  ii.  3.  Exod. 
XV.  11.  1  Johniv.  8.  Tit.  iii.  3. 

K    2 


132  OF    COMMUNION    WITH 

confirming  an  agreement  betwixt  us  in  his  blood.     So  that 
*  through  him  we  have  an  access  unto  the  Father  ;'  Eph.  ii.  18. 
Now  the  whole  wisdom   of  this  agreement,  without  which, 
there  is  no  walking  with  God,  is  hid  in  Christ;  out  of  him, 
God  on  his  part  is  a  consuming  fire;  we  are  as  stubble  fully 
dry,  yet  setting  ourselves  in  battle  array  against  that  fire  ; 
if  we  are  brought  together  we  are  consumed.     All  our  ap- 
proachings  to  him  out  of  Christ,  are  but  to  our  detriment; 
in  his  blood  alone  have  we  this  agreement ;  and  let  not  any 
of  us  once  suppose  that  we  have  taken  any  step  in  the  paths 
of  God  with  him,  that  any  one  duty  is  accepted,  that  all  is- 
not  lost  as  to  eternity,  if  we  have  not  done  it  upon  the  ac- 
count hereof. 

[2.]  There  is  required  acquaintance  also  to  walking  to- 
gether.    Two  may  meet  together  in  the  same  way,  and  have 
no  quarrel  between  them,  no  enmity,  but  if  they  are  mere 
strangers  one  to  another,  they  pass  by  without  the  least 
communion  together.     It  doth  not  suffice  that  the  enmity 
betwixt  God  and  us  be  taken  away,  we  must  also  have  ac- 
quaintance given  us  with  him.    Our  not  knowing  of  him  is  a 
great  cause  and  a  great  part  of  our  enmity.     Our  under- 
standings are  *  darkened,  and  we  are  alienated  from  the  life 
of  God,'  &.C.  Eph.  iv.  18.  This  also  then  must  be  added,  if 
we  ever  come  to  walk  with  God,  which  is  our  wisdom.    And 
this  also  is  hid  in  the  Lord  Christ,  and  comes  forth  from  him. 
It  is  true  there  are  sundry  other  means,  as  his  word  and 
his  works,  that  God  hath  given  the  sons  of  men,  to  make  a 
discovery  of  himself  unto  them,  and  to  give  them  some  ac- 
quaintance with  him,  that  as  the  apostle  speaks.  Acts  xvii. 
27.  '  they  should  seek  the  Lord,  if  haply  they  might  find  him ;' 
but  yet  as  that  knowledge  of  God,  which  we  have  by  his 
works,  is  but  very  weak  and  imperfect,  so  that  which  we 
have  by  the  word,  the  letter  of  it,  by  reason  of  our  blind- 
ness, is   not  saving  to  us  if  we  have  no  other  help  ;  for 
though  that  be  light  as  the  sun  in  the  firmament,  yet  if  we  have 
no  eyes  in  our  heads,  what  can  it  avail  us  ?    No  saving  ac- 
quaintance with  him,  that  may  direct  us  to  walk  with  him 
can  be  obtained.     This  also  is  hid  in  the  Lord  Jesus,  and 
comes  forth  from  him ;  1  John  v.  20.  '  He  hath  given  us  this 
understanding,  that  we  should  know  him  that  is  true  ;'  all 


THE    SON    JESUS    CHRIST.  133 

other  light  whatever  without  his  giving  us  an  understand- 
ing, will  not  do  it.     He  is  the  true  light,  which  lighteth 
every  one  that  is  enlightened;  John  i.  9.  Luke  xxiv.  45.  he 
opens  our  understandings  that  we  may  understand  the  Scrip- 
tures ;  none  hath  known  God  at  any  time,  *  but  he  hath  re- 
vealed him;'    John  i.  18.   God  dwells  in  that  Might  which 
no  man  can  approach  unto  ;'  1  Tim.  vi.  16.    None  hath  ever 
had  any  such  acquaintance  with  him,  as  to  be  said  to  have 
seen  him,  but  by  the  revelation  of  Jesus  Christ.     Hence  he 
tells  the    Pharisees,  that,  notwithstanding    all  their  great 
knowledge  which  they  pretended,  indeed  they  had  '  neither 
heard  the  voice  of  God  at  any  time,  nor  seen  his  shape ;' 
John  V.  37.  They  had  no  manner  of  spiritual  acquaintance 
with  God,  but  he  was  unto  them  as  a  man  whom  they  had 
never  heard  nor  seen.     There  is  no  acquaintance  with  God, 
as  love,  and  full  of  kindness,  patience,  grace,  and  pardoning 
mercy,  on  which  knowledge  of  him  alone  we  can  walk  with 
him,  but  only  in  Christ ;  but  of  this  fully  before.     This  then 
also  is  hid  in  him. 

[3.]  There  must  moreover  be  a  way  wherein  we  must 
walk  with  God ;  God  did  at  the  beginning  assign  us  a 
path  to  walk  in  with  him,  even  the  path  of  innocency  and 
exact  holiness  in  a  covenant  of  works.  This  path  by  sin,  is 
so  filled  with  thorns  and  briars,  so  stopped  up  by  curses  and 
wrath,  that  no  flesh  living  can  take  one  step  in  that  path  ;  a 
new  way  for  us  to  walk  in,  must  be  found  out,  if  ever  we 
think  to  hold  communion  with  God.  And  this  also  lies 
upon  the  former  account.  It  is  hid  in  Christ ;  all  the  world 
cannot,  but  by  and  in  him,  discover  a  path,  that  a  man  may 
walk  one  step  with  God  in.  And  therefore  the  Holy  Ghost 
tells  us,  that  Christ  hath  consecrated,  dedicated,  and  set 
apart  for  that  purpose,  a  new  and  living  way  into  the  holiest 
of  all ;  Heb.  x.  20.  a  new  one,  for  the  first  old  one  was  use- 
less, a  living  one,  for  the  other  is  dead  ;  therefore,  saith  he, 
ver.  22.  '  let  us  draw  near  ;'  having  a  way  to  walk  in,  let  us 
draw  near.  And  this  way  that  he  hath  prepared  is  no  other 
but  himself;  John  xiv.  5.  in  answer  to  them,  who  would  go 
to  the  Father,  and  hold  communion  with  him,  he  tells  them, 
*  '  I  am  the  way,  and  no  man  cometh  to  the  Father,  but  by  me.' 
He  is  the  medium  of  all  communication  between  God  apd 
us  ;  in  him  we  meet,  in  him  we  walk;  all  influences  of  love. 


134  OF    COMMUNION    WITH 

kindness,  mercy,  from  God  to  us,  are  through  him ;  all  our 
returns  of  love,  delight,  faith,  obedience  unto  God,  are  all 
through  him  ;  he  being  that  *  one  way,'  God  so  often  pro- 
miseth  his  people ;  and  it  is  a  glorious  way,  Isa.  xxxv.  8. 
a  high  way,  a  way  of  holiness,  a  way  that  none  can  err  in, 
that  once  enter  it;  which  is  farther  set  out,  Isa.  xlii.  16.  All 
other  ways,  all  paths  but  this,  go  down  to  the  chambers  of 
death;  they  all  lead  to  walk  contrary  to  God. 

[4.]  But  suppose  all  this,  that  agreement  be  made,  ac- 
quaintance given,  and  a  way  provided,  yet  if  we  have  no 
strength  to  walk  in  that  way,  what  will  all  this  avail  us  ;  this 
also  then  must  be  added,  of  ourselves  we  are  of  no  strength ; 
Rom.  V.  6.  poor  weaklings,  notable  to  go  a  step  in  the  ways 
of  God  ;  when  we  are  set  in  the  way,  either  we  throw  our- 
selves down,  or  temptations  cast  us  down,  and  we  make  no 
progress  ;  and  the  Lord  Jesus  tells  us  plainly,  that  'without 
him  we  can  do  nothing ;'  John  xv.  5.  not  any  thing  at  all, 
that  shall  have  the  least  acceptation  with  God.  Neither 
can  all  the  creatures  in  heaven  and  earth,  yield  us  the  least 
assistance.  Men's  contending  to  do  it  in  their  own  power, 
comes  to  nothing  ;  this  part  of  this  wisdom  also  is  hid  in 
Christ.  All  strength  to  walk  with  God,  is  from  him ;  *  I 
can  do  all  things  through  Christ  that  strengtheneth  me,' 
saith  Saint  Paul,  Phil.  iv.  12.  who  denies  that  of  ourselves 
we  have  any  sufficiency,  2  Cor.  iii.  5.  We  that  can  do  no- 
thing in  ourselves,  we  are  such  weaklings,  can  do  all  things 
in  Jesus  Christ,  as  giants ;  and  therefore  in  him,  we  are 
against  all  oppositions  in  our  way,  more  than  conquerers  ; 
E,om.  viii.  37.  and  that  because  *from  his  fulness,  we  receive 
grace  for  grace  ;'  John  i.  16.  From  him  have  we  the  Spirit 
of  life  and  power,  whereby  he  bears,  as  on  eagles'  wings 
swiftly,  safely,  in  the  paths  of  walking  with  God.  Any  step 
that  is  taken  in  any  way,  by  strength  that  is  not  immediately 
from  Christ,  is  one  step  towards  hell.  He  first  takes  us  by 
the  arm  and  teaches  us  to  go,  until  he  lead  us  on  to  perfec- 
tion. He  hath  milk  and  strong  meat  to  feed  us,  he  strength- 
ens us  with  all  might,  and  is  with  us  in  our  running  the  race 
that  is  set  before  us.     But  yet, 

[5.]  Whence  should  we  take  this  confidence  as  to  walk 
with  God  ;  even  ^  our  God,  who  is  'a  consuming  fire?'  Was 

<:  Heb.  xii.  31. 


THE    SON    JESUS    CHRIST.  135 

there  not  such  a  dread  upon  his  people  of  old,  that  it  was 
taken  for  granted  among  them,  that  if  they  saw  God,  at  any 
time,  it  was  not  to  be  endured,  they  must  die  ?  Can  any  but 
with  extreme  horror,  think  of  that  dreadful  appearance,  that 
he  made  unto  them  of  old  upon  mount  Sinai  j  until  Moses 
himself,  who  was  their  mediator,  said, '  I  exceedingly  fear, 
and  quake  V  Heb.  xii.  21.  and  all  the  people  said,  *  Let  not 
God  speak  with  us,  lest  we  die  ?'  Exod.  xx.  19.  Nay,  though 
men  have  apprehensions  of  the  goodness  and  kindness  of 
God,  yet  upon  any  discovery  of  his  glory,  how  do  they  trem- 
ble, and  are  filled  with  dread  and  astonishment  ?  Hath  it  not 
been  so  with  the  *  choicest  of  his  saints?'  Hab.  iii.  16.  Isa. 
vi.  5.  Job  xlii.  5,  6.  Whence,  then,  should  we  take  to  our- 
selves this  boldness  to  walk  with  God  ?  This  the  apostle 
will  inform  us  in  Heb.  x.  19.  it  is  'by  the  blood  of  Jesus ;' 
so  Eph.  iii.  12.  'in  him  we  have  boldness,  and  access  with 
confidence ;'  not  standing  afar  off,  like  the  people  at  the 
giving  of  the  law,  but  drawing  nigh  to  God  with  boldness  ; 
and  that  upon  this  account.  The  dread  and  terror  of  God, 
entered  by  sin.  Adam  had  not  the  least  thought  of  hiding 
himself  until  he  had  sinned.  The  guilt  of  sin  being  on  the 
conscience,  and  this  being  a  common  notion  left  in  the  hearts 
of  all,  that  God  is  a  most  righteous  revenger  thereof;  this 
fills  men  with  dread  and  horror  at  an  apprehension. of  his 
presence,  fearing  that  he  is  come  to  call  their  sins  to  re- 
membrance. Now  the  Lord  Jesus,  by  the  sacrifice  and  the 
atonement  that  he  hath  made,  hath  taken  away  this  con- 
science of  sin;  that  is,  a  dread  of  revenge  from  God,  upon  the 
account  of  the  guilt  thereof.  He  hath  removed  the  slaying 
sword  of  the  law,  and  on  that  account  gives  us  great  bold- 
ness with  God  ;  discovering  him  unto  us  now,  no  longer  as 
a  revenging  judge,  but  as  a  tender,  merciful,  and  reconciled 
Father ;  moreover,  whereas  there  is  on  us  by  nature  a  spirit 
of  bondage,  filling  us  with  innumerable  tormenting  fears,  he 
takes  it  away,  and  gives  us  the  spirit  of  adoption,  whereby 
we  cry  Abba  Father,  and  behave  .ourselves  with  confidence 
and  gracious  boldness  as  children  :  for  '  where  the  Spirit  of 
God  is,  there  is  liberty  ;'  2  Cor.  iii.  17.  That  is,  a  freedom 
from  all  that  dread  and  terror,  which  the  administration  of 
the  law  brought  with  it.  Now  as  there  is  no  sin  that  God 
will  more  severely  revenge  than  any  boldness  that  man  takes 


136  OF    COMMUNION    WITH 

with  him  out  of  Christ,  so  there  is  no  grace  more  acceptable 
to  him  than  that  boldness,  which  he  is  pleased  to  afford  us 
in  the  blood  of  Jesus.     There  is  then, 

[6.]  But  one  thing  more  to  add,  and  that  is,  that  two 
cannot  walk  together,  unless  they  have  the  same  design  in 
hand,  and  aim  at  the  same  end  ;  this  also  in  a  word,  is  given 
us  in  the  Lord  Jesus.  The  end  of  God  is  the  advancement 
of  his  own  glory  ;  none  can  aim  at  this  end,  but  only  in  the 
Lord  Jesus.  The  sum  of  all  is,  that  the  whole  wisdom  of 
our  walking  with  God,  is  hid  in  Christ,  and  from  him  only 
to  be  obtained,  as  hath  been- manifest  by  an  enumeration  of 
particulars. 

And  so  have  I  brought  my  first  demonstration  of  what  I 
intended  unto  a  close,  and  manifested  that  all  true  wisdom 
and  knowledge  is  laid  up  in,  and  laid  out  by  the  Lord  Jesus; 
and  this  by  an  induction  of  the  chief  particular  heads  of 
those  things,  wherein  confessedly  our  wisdom  doth  consist. 
I  have  but  one  more  to  add,  and  therein  I  shall  be  brief. 

(2.)  Secondly,  then  I  say,  this  truth  will  be  farther  mani- 
fested by  the  consideration  of  the  insufficiency  and  vanity  of 
any  thing  else,  that  may  lay  claim,  or  pretend  to  a  title  to 
wisdom. 

There  be  two  things  in  the  world,  that  do  pass  under  this 
account :  the  one  is  learning  or  literature  ;  1 .  Skill  and  know- 
ledge of  arts,  sciences,  tongues,  with  the  knowledge  of  the 
things  that  are  past.  2.  Prudence  and  skill  for  the  manage- 
ment of  ourselves  in  reference  to  others,  in  civil  affairs,  for 
public  good,  which  is  much  the  fairest  flower,  within  the 
border  of  nature's  garden.  Now  concerning  both  these,  I 
shall  briefly  evince, 

[1.]  That  they  are  utterly  insufficient  for  the  compassing 
and  obtaining  of  those  particular  ends,  whereunto  they  are 
designed. 

[2.]  That  both  of  them  in  conjunction,  with  their  utmost 
improvement,  cannot  reach  the  true  general  end  of  wisdom  ; 
both  which  considerations  will  set  the  crown  in  the  issue 
upon  the  head  of  Jesus  Christ. 

[1 .]  Begin  we  with  the  first  of  these,  and  that  as  to  the  first 
particular.  Learning  itself,  if  it  were  all  in  one  man,  is  not 
able  to  compass  the  particular  end  whereto  it  is  designed, 
which  writes  vanity  and  vexation  upon  the  forehead  thereof. 


THE    SON    JESUS    CHRIST.  137 

The  particular  end  of  literature  (though  not  observed  by 
many,  men's  eyes  being  fixed  on  false  ends,  which  compels 
them  in  their  progress  *  aberrare  a  scopo')  is  none  other,  but 
to  remove  some  part  of  that  curse  which  is  come  upon  us  by 
sin.  Learning,  is  the  product  of  the  soul's  struggling  with 
the  curse  for  sin.  Adam,  at  his  first  creation,  was  com- 
pletely furnished  with  all  that  knowledge  (excepting  only 
things  not  then  in  being,  neither  in  themselves,  nor  any  na- 
tural causes,  as  that  which  we  now  call  tongues,  and  those 
things  that  are  the  subject  of  story)  as  far  as  it  lies  in  a  need^ 
ful  tendency  to  the  utmost  end  of  man,  which  we  now  press 
after.  There  was  no  straitness,  much  less  darkness  upon 
his  understanding,  that  should  make  him  sweat  for  a  way  to 
improve,  and  make  out  those  general  conceptions  of  things 
which  he  had.  For  his  knowledge  of  nature,  it  is  manifest 
from  his  imposition  of  suitable  '^names  to  all  the  creatures 
(the  particular  reasons  of  the  most  of  which  to  us  are  lost), 
wherein  from  the  approbation  given  of  his  nomination  of 
things  in  the  Scripture,  and  the  significancy  of  what  yet  re- 
mains evident,  it  is  most  apparent,  it  was  done  upon  a  clear 
acquaintance  with  their  natures.  Hence  Plato  could  ob- 
serve that  he  was  most  wise  that  first  imposed  names  on 
things,  yea,  had  more  than  human  wisdom.  Were  the  wisest 
man  living,  yea,  a  general  collection  of  all  the  wise  men  in 
the  world,  to  make  an  experiment  of  their  skill  and  learning, 
in  giving  names  to  all  living  creatures  suitable  to  their  na- 
tures, and  expressive  of  their  qualities,  they  would  quickly 
perceive  the  loss  they  have  incurred.  Adam  was  made  per- 
fect, for  the  whole  end  of  ruling  the  creatures,  and  living  to 
God  for  which  he  was  made  ;  which,  without  the  knowledge 
of  the  nature  of  the  one,  and  the  will  of  the  other,  he  could 
not  be.  All  this  being  lost  by  sin,  a  multiplication  of 
tongues  also  being  brought  in  as  a  curse  for  an  after  rebel- 
lion, ^  the  whole  design  of  learning  is  but  to  disentangle  the 
soul  from  this  issue  of  sin.  Ignorance,  darkness,  and  blind- 
ness is  come  upon  the  understanding;  acquaintance  with  the 
works  of  God,  spiritual  and  natural,  is  lost;  strangeness  of 
communication  is  given  by  multiplication  of  tongues.     Tu- 

^  Oly-di  /aIv  lyiwTov  aXtl&SiTTttTOvXoycivTrEpi  rovrnov  Eivai,  w  2»;tpa.T£?,,u£i{(B  Tivi  Syva^iv 
thai  ti  av&poiTrsiav,  tw  &£juevi)v  to.  Trpoora.  ovifji,arct.  to";  'rtfo.yfj.aa-a.   Plato  in  Cratylo. 

e  Gen.  xi.  3,  &c. 


138  OF    COMMUNION    WITH 

multuating  of  passions  and  affections,  v^^ith  innumerable 
darkening  prejudices,  are  also  come  upon  us.  To  remove 
and  take  this  away,  to  disentangle  the  mind  in  its  reason- 
ings, to  recover  an  acquaintance  with  the  works  of  God,  to 
subduct  the  soul  from  under  the  effects  of  the  curse  of  di- 
vision of  tongues,  is  the  aim  and  tendance  of  literature. 
This  is  the  '  aliquid  quo  tendit.'  And  he  that  hath  any  other 
aim  in  it ;  '  passim  sequitur  corvum  testaque  lutoque.'  Now 
not  to  insist  upon  that  vanity  and  vexation  of  Spirit,  with 
the  innumerable  evils  wherewith  this  enterprise  is  attended, 
this  is  that  I  only  say,  it  is  in  itself,  no  way  sufficient  for 
the  attainment  of  its  end,  which  writes  vanity  upon  its  fore- 
head with  characters  not  to  be  obliterated.  To  this  purpose, 
I  desire  to  observe  these  two  things. 

1st.  That  the  knowledge  aimed  at  to  be  recovered,  was 
given  unto  man  in  order  to  his  walking  with  God,  unto  that 
supernatural  end  whereunto  he  was  appointed.  For  after  he 
was  furnished  with  all  his  endowments,  the  law  of  life  and 
death  was  given  to  him,  that  he  might  know  wherefore  he 
received  them.  Therefore  knowledge  in  him  was  spiritual- 
ized and  sanctified,  even  that  knowledge  which  he  had  by 
nature,  in  respect  of  its  principle  and  end,  was  spiritual. 

2dly.  That  the  loss  of  it,  is  part  of  that  curse  which  was 
inflicted  on  us  for  sin.  Whatever  we  come  short  in  of  the 
state  of  the  first  man  in  innocency,  whether  in  loss  of  good, 
or  addition  of  evil,  it  is  all  of  the  curse  for  sin.  Besides, 
that  blindness,  ignorance,  darkness,  deadness,  which  is 
everywhere  ascribed  to  us  in  the  state  of  nature,  doth  fully 
comprise  that  also  whereof  we  speak. 

On  these  two  considerations  it  is  most  apparent,  that 
learning  can  no  way  of  itself  attain  the  end  it  aimeth  at. 
For, 

(1st.)  That  light  which  by  it  is  discovered  (which  the 
Lord  knows  is  very  little,  weak,  obscure,  imperfect,  uncer- 
tain, conjectural,  for  a  great  part  only  enabling  men  to  quar- 
rel with,  and  oppose  one  another,  to  the  reproach  of  reason, 
yet  I  say,  that  which  is  attained  by  it),  is  not  in  the  least 
measure  by  it  spiritualized,  or  brought  into  that  order  of 
living  to  God,  and  with  God,  wherein  at  first  it  lay.  This 
is  wholly  beyond  its  reach.  As  to  this  end,  the  apostle  as- 
sures us,  that  the  utmost  issue  that  men  come  to,  is  darkness 


THE    SON    JESUS    CHRIST.  139 

and  folly;  Rom.  i.  21,  22.     ^Who  knows  not  the  profound 
inquiries,  the  subtle   disputations,  the  acute  reasonings,  the 
admirable  discoveries  of  Socrates,  Plato,  and  Aristotle,  and 
others  ?  What,  as  to  the  purpose  in  hand  did  they  attain  by 
all  their  studies  and  endeavours?  hfxwpdv^r](Tav,  says  the  apo- 
stle, '  they  became  fools.'     He  that  by  general  consent  bears 
the  crown  of  reputation  for  wisdom,  from  them  all,  with 
whom  to  have  lived  was  counted  an  inestimable  happiness, 
died  like  a  fool,  sacrificing  a  cock  to  jS^sculapius.     And  an- 
other, that  '  Jesus  Christ  alone  is  the  true  light  that  lighteth 
us ;'  John  i.  9.     And  there  is  not  any  that  hath  any  true 
light  but  v/hat  is  immediately  from  him.     After  all  the  learn  - 
ing  of  men,  if  they  have  nothing  else,  they  are  still  natural 
men  and  perceive  not  the  things  of  God.     Their  light  is  still 
but  darkness,  and  how  great  is  that  darkness?    It  is  the 
Lord  Jesus  alone  who  is  anointed  to  open  the  eyes  of  the 
blind.     Men  cannot  spiritualize  a  notion,  nor  lay  it  in  any 
order,  to  the  glorifying  of  God.     After  all  their  endeavours 
they  are  still  blind  and  dark,  yea,  darkness  itself,  knowing 
nothing  as  they  should.     I  know  how  the  men  of  these  at- 
tainments are  apt  to  say,  '  Are  we  blind  also  ?'  with  great 
contempt  of  others ;  but  God  hath  blasted  all  their  pride  ;S 
'Where,'  saith  he,  'is  the  wise  ?    where  the  Scribes,' &c. 
1  Cor.  i.  20.     I  shall  not  add  what  Paul  hath  farther  cau- 
tioned us  to  the  seeming  condemning  of  philosophy  as  being 
fitted  to  make  spoil  of  souls  ;  nor  what  "^TertuUian,  with  some 

^  'e\  Je  tic  t>i;  aftrr,^  i<piiy,iva}V  axfEXf^cuTepaj  TivJ  ScDxpaTou;  (rvvByivsro,  IxEiVov  v/ai  tIv 
avJga  a^WjUaxapjiTTOTttTov  yofxi^oi.  Zenoph.  apol.  pro  Socrat. 

g  O  Sapientia  superba  irridens  Chiisturn  crucifixura  !  August.  Expos,  in  Joh.  Trac. 
2.  de  cap.  1. 

•*  Hasreses  a  philosophia  subornantur;  inde  JEores,  forroae,  et  nescio  qua3,  trinitas 
hominumapud  Valentinum,  Platonicus  fuerat;  indeMarcionis  Deus  melior  de  tran- 
quilitate  ;  a  stoicis  venerat:  et  abi  anima  interire  dicatiir,  ab  epicureis  observatur,  et 

ut  carnis  restitutio  negetur,  de  una  omnium  philosophorum  schola  sumitur : 

quid  ergo  Athenis  et  Hierosolomis  ?  quid  academice  et  ecclesiae?  quid  haereticis  et 
Christianis?  nostra  institutio  do  porticu  Solomonis  est ;  nobis  curiositate  non  opus  est 
post  Jesum  Christum;  nee  inquisitione  post  evangelium  ;  cum  credimus,  nihil  deside- 
ramus  ultra  credere  ;  hoc  enim  prius  credimus,  non  esse  quod  ultra  credere  debemus. 
Tertul.  de  praescript.  ad  Haeret. 

'EtteiSwep  ixttvai?  EX  TiZv    TTpoEipo/ttEVftJV  Ta  tUv  <f)iXoa-o<|)a)v  hfxmv  I'Knh.iyA.rai  nt^ay- 

fji.ti.ra,  itaFTtg  ayvolcK;  x.al  dwari!?  <^avevra  7rX«p>i.  nX,  Just.  Mart,  ad  Graec.  Cohort. 
Movvov  IjWoi  (piKov  la-Ki  Xoj/(KV  xxloc  ;   oTi;  s-waysipav 
AvToXiJi  TE,  Su<r(?  TE,  xai  EXXaSo;  BV)(og  A&wai, 
To";  £7rt  TTjXX'  Ifxoyns-a  ttoXuV  ^(qvo-j,  aXXa  kcu  avTovi; 

ripHVEttf  Iv  JttTTElSa  p^picTTOU  TTpOTra'pOlflEV  i&IKCt, 

Ei^avrag  fxiydXaic  Sriou  \6ycp  oj  pa  xaXuTTTEi 
Jlavra,  4>p£vo;  ^poTEHj  a-TpETrrov  ttoXwiJeo.  /j-v^ov. — 

Gref .  Naz.  Car.  1.  de  reb.  suis. 


140  OF    COMMUNION    WITH 

Other  of  the  ancients  have  spoken  of  it ;  being  very  confi- 
dent, that  it  was  the  abuse  and  not  the  true  use  and  advan- 
tage of  it,  that  they  opposed.     But, 

2dly.  The  darkness  and  ignorance  that  it  strives  to  re- 
move, being  come  upon  us  as  a  curse,  it  is  not  in  the  least 
measure,  as  it  is  a  curse,  able  to  remove  it  or  take  it  away. 
He  that  hath  attained  to  the  greatest  height  of  literature, 
yet  if  he  hath  nothing  else,  if  he  have  not  Christ,  is  as  much 
under  the  curse  of  blindness,  ignorance,  stupidity,  dulness, 
as  the  poorest,  silliest  soul  in  the  world.  The  curse  is  only 
removed  in  him  who  was  made  a  curse  for  us.  Every  thing 
that  is  penal  is  taken  away  only  by  him,  on  whom  all  our 
sins  did  meet  in  a  way  of  punishment,  yea,  upon  this  account. 
The  more  abilities  the  mind  is  furnished  withal,  the  more  it 
closes  with  the  curse,  and  strengthens  itself  to  act  its  enmity 
against  God.  All  that  it  receives  doth  but  help  it  to  set  up 
high  thoughts  and  imaginations,  against  the  Lord  Christ. 
So  that  this  knowledge  comes  short  of  what  in  particular  it 
is  designed  unto,  and  therefore  cannot  be  that  solid  wisdom 
we  are  inquiring  after. 

There  be  sundry  other  things  whereby  it  were  easy  to  blur 
the  countenance  of  this  wisdom,  and  from  its  intricacy,  dif- 
ficulty, uncertainty,  unsatisfactoriness,  betraying  its  follow- 
ers into  that  which  they  most  profess  to  avoid,  blindness  and 
folly,  to  write  upon  it  vanity  and  vexation  of  spirit.  I  hope 
I  shall  not  need  to  add  any  thing  to  clear  myself  for  not 
giving  a  due  esteem  and  respect  unto  literature,  my  intend- 
ment being  only  to  cast  it  down  at  the  feet  of  Jesus  Christ, 
and  to  set  the  crown  upon  his  head. 

2.  Neither  can  the  second  part  of  the  choicest  wisdom 
out  of  Christ  attain  the  peculiar  end  whereunto  it  is  ap- 
pointed ;  and  that  is  prudence  in  the  management  of  civil 
affairs,  than  which  no  perishing  thing  is  more  glorious, 
nothing  more  useful,  for  the  common  good  of  human  kind. 
Now  the  immediate  end  of  this  prudence  is  to  keep  the  ra- 
tional world  in  bounds  and  order,  to  draw  circles  about  the 
sons  of  men,  and  to  keep  them  from  passing  their  allotted 
bounds  and  limits,  to  the  mutual  disturbance  and  destruc- 
tion of  each  other.  All  manner  of  trouble  and  disturbance 
ariseth  from  irregularity ;  one  man  breaking  in  upon  the 
rights,  usages,  interests,  relations  of  another,  sets  this  world 


THE    SON    JESUS    CHRIST.  141   , 

at  variance.  The  sum  and  aim  of  all  wisdom  below  is,  to 
cause  all  things  to  move  in  their  proper  sphere,  whereby  it 
would  be  impossible  there  should  be  any  more  interfering, 
than  is  in  the  celestial  orbs,  notwithstanding  all  their  divers 
and  various  motions  ;  to  keep  all  to  their  own  allotments, 
within  the  compass  of  the  lines  that  are  fallen  unto  them,  is 
the  special  end  of  this  wisdom. 

Now  it  will  be  a  very  easy  task  to  demonstrate,  that  all 
civil  prudence  whatever'  (besides  the  vexation  of  its  attain- 
ment, and  loss  being  attained),  is  no  way  able  to  comyjass 
this  end.  The  present  condition  of  affairs  throughout  the 
world,  as  also  that  of  former  ages,  will  abundantly  testify  it, 
but  I  shall  farther  discover  the  vanity  of  it  for  this  end,  in 
some  few  observations.    And  the 

(1 .)  First  is,  That  through  the  righteous  j udgment  of  G od 
lopping  off  the  top  flowers  of  the  pride  of  men,  it  frequently 
comes  to  pass,  that  those  who  are  furnished  with  the  greatest 
abilities  in  this  kind,  do  lay  them  out  to  a  direct  contrary 
end,  unto  that  which  is  their  natural  tendency  and  aim. 
From  whom  (for  the  most  part)  are  all  the  commotions  in 
the  world ;  the  breaking  up  of  bounds,  setting  the  whole 
frame  of  nature  on  fire  ;  is  it  not  from  such  men  as  these  ? 
Were  not  men  so  wise,  the  world  perhaps  would  be  more 
quiet,  when  the  end  of  wisdom  is  to  keep  it  in  quietness. 
This  seems  to  be  a  curse  that  God  hath  spread  upon  the 
wisdom  of  the  world  in  the  most  in  whom  it  is,  that  it  shall 
be  employed  in  direct  opposition  to  its  proper  end. 

(2.)  That  God  hath  made  this  a  constant  path  towards 
the  advancement  of  his  own  glory ;  even  to  leaven  the  wis- 
dom and  the  counsels  of  the  wisest  of  the  sons  of  men,  with 
folly  and  madness,  that  they  shall  in  the  depth  of  their 
policy,''  advise  things  for  the  compassing  of  the  ends  they 
do  propose,  as  unsuitable  as  any  thing  that  could  proceed 
out  of  the  mouth  of  a  child  or  a  fool,  and  as  directly  tending 
to  their  own  disappointment  and  ruin  as  any  thing  that  could 
be  invented  against  them.  *  He  destroys  the  wisdom  of  the 
wise,  and  brings  to  nothing  the  understanding  of  the  prudent;' 

'"'si  y^pa;  i;  ina^^ei;  av&pwTroia-iv  eT,  nal  ma.ita.yji  XuwMpov,  oh  x.aS-'  eV  /uo'vov,  h  <i  yap 
ouJev  ^uvdfjiiQ'  oiiS'  la-)(CofjLBv,  a-h  rmiKaZB'  h/xa^  JiJow-XEi?  eZ  <pfovs~v.  Excerp.  ex  Nicostrat. 

''  Isthuc  est  sapere,  non  quod  ante  pedes  modo  est,  videre,  sed  etiain  ilia  quae 
futura  sunt,  prospicere.  Teren.  Adelp. 


142  OF    COMMUNION    WITH 

1  Cor.  i.  19.  This  he  largely  describes,  Isa.  xix.  11 — 14. 
drunkenness  and  staggering  is  the  issue  of  ail  their  wisdom; 
and  that  upon  this  account,  the  Lord  gives  them  the  spirit 
of  giddiness.  So  also,  Job.  v.  12 — 14.  They  meet  with 
darkness  in  the  day-time  •,^  when  all  things  seem  clear  about 
them,  and  a  man  would  wonder  how  men  should  miss  their 
way,  then  will  God  make  it  darkness  to  such  as  these ;  so 
Psal.  xxxiii.  10,  Hence  God  as  it  were  sets  them  at  work, 
and  undertakes  their  disappointment ;  Isa.  viii.  9,  10.  Go 
about  your  counsels,  saith  the  Lord,  and  I  will  take  order 
that  it  shall  come  to  nought ;  and,  Psal.  ii.  3,  4.  when  men 
are  deep  at  their  plots  and  contrivances,  God  is  said  to  have 
them  in  derision,  to  laugh  them  to  scorn ;  seeing  the  poor 
worms  industriously  working  out  their  own  ruin.  Never 
was  this  made  more  clear,  than  in  the  days  wherein  we  live  ; 
scarcely  have  any  wise  men  been  brought  to  destruction  but 
it  hath  evidently  been  through  their  own  folly  ;  neither  hath 
the  wisest  counsel  of  most,  been  onejot  better  than  madness. 

(3.)  That  this  wisdom  which  should  tend  to  universal 
quietness,  hath  almost  constantly  given  universal  disquiet- 
ness  unto  themselves,  in  whom  it  hath  been  most  eminent. 
In  much  wisdom  is  much  grief  5  Eccles.  i.  18.  And  in  the 
issue,  some  of  them  have  made  away  with  themselves,  as 
Ahithophel,  and  the  most  of  them  have  been  violently  dis- 
patched by  others.  There  is  indeed  no  end  of  the  folly  of 
this  wisdom.™  The  great  men  of  the  world  carry  away  the 
reputation  of  it ;  really  it  is  found  in  few  of  them.  They 
are  for  the  most  part  common  events,  whereunto  they  con- 
tribute not  the  least  mite,  which  are  ascribed  to  their  care, 
vigilancy,  and  foresight.  Mean  men  that  have  learned  to 
adore  what  is  above  them,  reverence  the  meetings  and  con- 
ferences of  those  who  are  in  greatness  and  esteem.  Their 
weakness  and  folly  is  little  known  ;  where  this  wisdom  hath 
been  most  eminent,  it  hath  dwelt  so  close  upon  the  borders 
of  atheism,  been  attended  with  such  falseness  and  injustice, 
that  it  hath  made  its  possessors  wicked  and  infamous. 

I  shall  not  need  to  give  any  more  instances  to  manifest 

,  1  Isa.  xxix.  14.  xlvii.  10.  Jer.  xlix.  7.  Obad.  viii. 

"*  Prudens  futuri  teraporis  exitum 
Caliginosa  nocfe  premit  Deus  : 
Ridetque,  si  morlalis  ultra 

Fas  trepidat Horat.  Od.  3.  29.  29. 


THE    SON    JESUS    CHRIST.  143 

the  insufficiency  of  this  wisdom  for  the  attaining  of  its  own 
peculiar  and  immediate  end.  This  is  the  vanity  of  any  thing 
whatever,  that  it  comes  short  of  the  mark  it  is  directed  unto. 
It  is  far  then  from  being  true  and  solid  wisdom,  seeing  on 
the  forehead  thereof  you  may  read  disappointment. 

And  this  is  the  first  reason  why  true  wisdom  cannot  con- 
sist in  either  of  these,  because  they  come  short  even  of  the 
particular  and  immediate  ends  they  aim  at.     But, 

[2.]  Both  these,  in  conjunction  with  their  utmost  im- 
provement, are  not  able  to  reach  the  true  general  end  of 
wisdom.  Tliis  assertion  also  falleth  under  an  easy  demon- 
stration ;  and  it  were  a  facile  thing  to  discover  their  dis- 
ability and  unsuitableness  for  the  true  end  of  wisdom;  but 
it  is  so  professedly  done  by  him  who  had  the  largest  portion 
of  both,  of  any  of  the  sons  of  men  (Solomon  in  his  Preacher), 
that  I  shall  not  any  farther  insist  upon  it. 

To  draw  then  unto  a  close.  If  true  and  solid  wisdom  is 
not  in  the  least  to  be  found  amongst  these,  if  the  pearl  be 
not  hid  in  this  field,  if  these  two  are  but  vanity  and  disap- 
pointment, it  cannot  but  be  to  no  purpose  to  seek  for  it  in 
any  thing  else  below;  these  being  amongst  them  incompa- 
rably the  most  excellent,  and  therefore  with  one  accord  let 
us  set  the  crown  of  this  wisdom  on  the  head  of  the  Lord 
Jesus. 

Let  the  reader  then  in  a  few  words  take  a  view  of  the 
tendency  of  this  whole  digression.  To  draw  our  hearts  to 
the  more  cheerful  entertainment  of,  and  delight  in,  the  Lord 
Jesus,  is  the  aim  thereof.  If  all  wisdom  be  laid  up  in  him, 
and  by  an  interest  in  him  only  to  be  attained  ;  if  all  things 
beside  him  and  without  him,  that  lay  claim  thereto  are  folly 
and  vanity,  let  them  that  would  be  wise  learn  where  to  re- 
pose their  souls. 


144  OF    COMMUNION    WITH 


CHAP.  IV. 

Of  communion  with  Christ  in  a  conjugal  relation  in  respect  of  consequential 
affections.  His  delight  in  his  saints  first  insisted  on.  Isa.  Ixii.  5.  Cant, 
iii.  11.  Prov.  viii.  21.  Instance  of  Christ' s  delight  in  believers.  Here- 
veals  his  whole  heart  to  them;  John  xv.  14,  15.  Himself;  1  John  xiv. 
21.  His  kingdom.  Enables  them  to  communicate  their  mind  to  him, 
giving  them,  assistance ;  a  toay  ;  boldness ;  Rom.  viii.  26,  27.  The  saints 
delight  in  Christ ;  this  manifested.  Cant.  ii.  7.  \iii.  6.  iii.  1 — b,  opened. 
Their  delight  in  his  servants  and  ordinances  of  worship  for  his  sake. 

The  communion  begun,  as  before  declared,  between  Christ 
and  the  soul,  is  in  the  next  place  carried  on  by  suitable  con- 
sequential affections  ;  affections  suiting  such  a  relation. 
Christ  having  given  himself  to  the  soul,  loves  the  soul ;  and 
the  soul  having  given  itself  unto  Christ,  loveth  him  also. 
Christ  loves  his  own,  yea,  loves  them  to  the  end  ;  John  xiii. 
1.  and  the  saints  they  love  Christ,  'they  love  the  Lord 
Jesus  Christ  in  sincerity;'  Eph.  vi.  24. 

Now  the  love  of  Christ,  wherewith  he  follows  his  saints, 
consists  in  these  four  things. 

1.  Delight. 

2.  Valuation. 

3.  Pity  or  compassion. 

4.  Bounty. 

The  love  also  of  the  saints  unto  Christ  may  be  referred 
to  these  four  heads. 

1.  Delight. 

2.  Valuation. 

3.  Chastity. 

4.  Duty. 

Two  of  these  are  of  the  same  kind,  and  two  distinct ; 
as  is  required  in  this  relation,  wherein  all  things  stand  not 
on  equal  terms. 

1.  The  first  thing  on  the  part  of  Christ  is  delight.  De- 
light is  the  flowing  of  love  and  joy  ;  the**  rest  and  compla- 
cence of  the  mind,  in  a  suitable,  desirable  good  enjoyed. 
Now  Christ  delights    exceedingly  in  his   saints ;    *  as   the 

'^  'hSovij  jtAaXXov  Iv  tips/Ltio,  iariv,  n  Iv  xivAo-ti.  Arist.  Eth.  lib.  7.  cap.  14.    TeXiioi  $£ 
T«v  hicyuav  h  hiovh.  Id.  1.  10.  c.  4. 


THE    SON    JESUS    CHRIST.  145 

bridegroom  rejoiceth  over  the  bride,  so  shall  thy  God  re- 
joice over  thee  ;*  Isa.  Ixii.  5.  hence  he  calleth  the  day  of 
his  espousals,  the  day  of  the  'gladness  of  his  heart;'  Cant, 
iii.  11.  It  is  know^n  that  usually  this  is  the  most  immixed 
delight,  that  the  sons  of  men  are  in  their  pilgrimage  made 
partakers  of.  The  delight  of  the  bridegroom  in  the  day  of 
his  espousals  is  the  height  of  what  an  expression  of  delight 
can  be  carried  unto.  This  is  in  Christ  answerable  to  the 
relation  he  takes  us  into.  His  heart  is  glad  in  us,  without 
sorrow.  And  every  day  whilst  we  live  is  his  wedding-day. 
It  is  said  of  him,  Zech.  iii.  17.  'The  Lord  thy  God  in  the 
midst  of  thee'  (that  is  dwelling  amongst  us,  taking  our  na- 
ture ;  John  i.  14.)  '  is  mighty,  he  will  save,  he  will  rejoice 
over  thee  with  joy,  he  will  rest  in  his  love,  he  will  joy  over 
thee  with  singing  ;'  which  is  a  full  description  of  delight  in 
all  the  parts  of  it;  joy  and  exaltation,  rest  and  complacence. 
'I  rejoiced,'  saith  he,  'in  the  habitable  parts  of  the  earth, 
and  my  delights  were  with  the  sons  of  men  ;'  Prov.  viii.  31. 
The  thoughts  of  communion  with  the  saints,  were  the  joy  of 
his  heart  from  eternity.  On  the  compact  and  agreement 
that  was  between  his  Father  and  him,  that  he  should  divide 
a  portion  with  the  strong,  and  save  a  remnant  for  his  inhe- 
ritance, his  soul  rejoiced  in  the  thoughts  of  that  pleasure 
and  delight,  which  he  would  take  in  them,  when  he  should 
actually  take  them  into  communion  with  himself.  There- 
fore, in  the  preceding  verse  it  is  said,  he  was  by  him  as  pDN  ; 
say  we,  as  one  brought  up  with  him  :  '  alumnus  ;'  the  LXX 
render  it  apfio^ovna ;  and  the  Latin,  with  most'other  transla- 
tions, '  cuncta  componens,'  or  '  disponens.'  The  word  taken 
actively,  signifies  him  whom  another  takes  into  his  care  to 
breed  up,  and  disposeth  of  things  for  his  advantage;  so  did 
Christ  take  us  then  into  his  care,  and  rejoiced  in  the  thoughts 
of  the  execution  of  his  trust.  Concerning  them  he  saith. 
Here  will  I  dwell,  and  here  will  I  make  my  habitation  for 
ever.  For  them  hath  he  chosen  for  his  temple  and  his  dwell- 
ing place,  because  he  delighteth  in  them.  This  makes  him 
take  them  so  nigh  himself  in  every  relation.  As  he  is  God, 
they  are  his  temple;  as  he  is  a  king,  they  are  his  subjects; 
he  is  the  king  of  saints ;  as  he  is  a  head,  they  are  his  body, 
he  is  the  head  of  the  church  ;  as  he  is  a  first-born  he  makes 
them  his  brethren  ; '  he  is  not  ashamed  to  call  them  brethren.' 

VOL.    X.  L 


146  OF    COMMUNION    WITH 

I  shall  choose  out  one  particular  from  among  many  as  an 
instance  for  the  proof  of  this  thing,  and  that  is  this;  Christ 
reveals  his  secrets,  his  mind  imto  his  saints,  and  enables 
them  to  reveal  the  secrets  of  their  hearts  to  him.  An  evi- 
dent deinonstrationof  great  delight.  It  was  Sampson's  car- 
nal delight  in  Delilah,  that  prevailed  with  him  to  reveal  unto 
her  those  things  which  were  of  greatest  concernment  unto 
him;  he  will  not  hide  his  mind  from  her,  though  it  cost 
him  his  life.  It  is  only  a  bosom  friend  unto  whom  we  will 
unbosom  ourselves.  Neither  is  there  possibly  a  greater  evi- 
dence of  deligbt  in  close  communion,  than  this,  that  one 
will  reveal  his  heart  unto  him  whom  he  takes  into  society, 
and  not  entertain  him  with  things  common  and  vulgai'ly 
known.  And  therefore,  have  I  chose  this  instance  from 
amongst  a  thousand  that  might  be  given  of  this  delight  of 
Christ  in  his  saints. 

He  then  communicates  his  mind  unto  his  saints,  and 
unto  them  only  ;  his  mind,  the  counsel  of  his  love,  the 
thoughts  of  his  heart,  the  purposes  of  his  bosom  for  our 
eternal  good.  His  mind,  the  ways  of  his  grace,  the  work- 
ings of  his  Spirit,  the  rule  of  his  sceptre,  and  the  obedience 
of  his  gospel.''  All  spiritual  revelation  is  by  Christ.  '  He 
is  the  true  light  that  enlighteneth  every  man  that  cometh 
into  the  world ;'  John  i.  9.  He  is  the  day  spring,  the  day 
star,  and  the  sun.  So  that  it  is  impossible  any  light  should 
be  but  by  him  ;  from  him  it  is,  that  '  the  secret  of  the  Lord  is 
with  them  that  fear  him,  and  he  shews  them  his  covenant ;' 
Psal.  XV.  14.  as  he  expresses  it  at  large,  John  xv.  14,  15.*^ 
'Ye  are  my  friends  if  ye  do  whatsoever  I  command  you  ; 
henceforth  I  call  you  not  servants,  for  the  servant  knoweth 
not  what  his  lord  doth,  but  I  have  called  you  friends,  for*^ 
all  things  that  I  have  heard  of  my  Father,  I  have  made 
known  unto  you.'  He  makes  them  as  his  friends  and  useth 
them  as  friends,  as  bosom  friends,  in  whom  he  is  delighted. 
He  makes  known  all  his  mind  unto  them  ;  every  thing  that 
his  Father   hath  committed  to  him  as  Mediator,  to  be  re- 

b  Mai.  iv.  2.  Luke  1.  78.  2  Pet.  i.  19. 

'■  Voluntatem  Dei  nossequisquam  desiderat?  fiat  amicus  Deo,  quia  si  voluntatcm 
horainis  nosse  vellet,  cujus  amicus  non  esset,  omnes  ejus  impiidentiam  et  stultitiam 
deriderent.  August  de  Gen.  Cont.    Man.  lib.  1.  cap.  2. 

^  Vox  iffdvrct  ex  subjecta  materia,  restrictionem  ad  doctrinam  salutis  requirit. 
Tarnov.  in  loo. 


THE    SON    JESUS    CHRSST.  147 

vealed  ;  Acts  xx.  24.  And  the  apostle  declares  how  this  is 
done,  1  Cor.  ii.  10,  11.  '  He  hath  revealed  these  things  to 
us  by  his  Spirit,  for  we  have  received  him  that  we  might 
know  the  things  that  are  freely  given  us  of  God.'  He  sends 
us  his  Spirit,  as  he  promised,  to  make  known  his  mind  unto 
his  saints,  and  to  lead  them  into  all  truth;  and  thence  the 
apostle  concludes,  '  we  have  known  the  mind  of  Christ,'  ver. 
16.  for  he  useth  us  as  friends  and  declareth  it  unto  us  ;  John 
i.  18.  There  is  not  any  thing  in  the  heart  of  Christ  wherein 
these  his  friends  are  concerned,  that  he  doth  not  reveal  to 
them.  All  his  love,  his  good-will,  the  secrets  of  his  cove- 
nant, the  paths  of  obedience,  the  mystery  of  faith,  is  told 
them. 

And  all  this  is  spoken  in  opposition  to  unbelievers,  with 
whom  he  hath  no  communion.  These  know  nothing  of  the 
mind  of  Christ  as  they  ought;  '  the  natural  man  receiveth 
not  the  things  that  are  of  God ;'  1  Cor.  ii.  14.  There  is  a 
wide  difference  between  understanding  the  doctrine  of  the 
Scripture  as  in  the  letter,  and  a  true  knowing  the  mind  of 
Christ.  This  we  have  by  special  unction  from  Christ; 
1  John  ii.  27.  '  we  have  an  unction  from  the  Holy  One,  and 
we  know  all  things;'  1  John  ii.20. 

Now  the  things  which  in  this  communion  Christ  reveals 
to  them  that  he  delights  in,  may  be  referred  to  these  two 
heads. 

(1.)  Himself.  "       ' 

(2.)  His  kingdom. 

(1.)  Himself.  John  xiv.  21.  '  He  that  loveth  me  shall  be 
loved  of  my  Father ;  and  I  will  love  him  and  will  manifest 
myself  unto  him;'  manifest  myself  in  all  my  graces,  desira- 
bleness and  loveliness  ;  he  shall  know  me  as  I  am,  and  such 
I  will  be  unto  him,  a  Saviour,  a  Redeemer,  the  chiefest  of 
ten  thousand.  He  shall  be  acquainted  with  the  true  worth 
and  value  of  the  pearl  of  price  ;  let  others  look  upon  him  as 
having  neither  form  nor  comeliness,  as  no  way  desirable,  he 
will  manifest  himself  and  his  excellencies  unto  them  in  whom 
he  is  delighted,  that  they  shall  see  him  altogether  lovely. 
He  will  veil  himself  to  all  the  world,  but  the  saints  with 
open  face  shall  behold  his  beauty  and  his  glory,  and  so  be 
translated  to  the  '  image  of  the  same  glory,  as  by  the  Spirit 
of  the  Lord  ;'  2  Cor.  iii.  14, 

i.  2 


148  OF    COMMUNION    WITH 

*  (2.)  His  kingdom.  They  shall  be  acquainted  with  the 
government  of  his  Spirit  in  their  hearts,  as  also  with  his  rule 
and  the  administration  of  authority  in  his  word,  and  among 
his  churches. 

[1.]  Thus,  in  the  first  place  doth  he  manifest  his  delight 
in  his  saints,  he  communicates  his  secrets  unto  them.  He 
gives  them  to  know  his  person,  his  excellencies,  his  grace, 
his  love,  his  kingdom,  his  will,  the  riches  of  his  goodness, 
and  the  bowels  of  his  mercy  more  and  more,  when  the  world 
shall  neither  see,  nor  know  any  such  thing. 

[2.]  He  enables  his  saints  to  communicate  their  mind,  to 
reveal  their  souls  unto  him,  that  so  they  may  walk  together 
as  intimate  friends  ;  Christ  knows  the  minds  of  all.  '  He 
knows  what  is  in  man,  and  needs  not  that  any  man  testify 
of  him ;'  John  ii.  25.  *  He  searcheth  the  hearts  and  trieth 
the  reins  of  all ;'  Rev.  ii.  23.  But  all  know  not  how  to  com- 
municate their  mind  to  Christ.  It  will  not  avail  a  man  at  all, 
that  Christ  knows  his  mind ;  for  so  he  doth  of  every  one 
whether  he  will  or  no  ;  but  that  a  man  can  make  his  heart 
known  unto  Christ,  this  is  consolation.  Hence  the  prayers 
of  the  saints  are*  incense,  odours,  and  those  of  others  are^ 
howling,  cutting  off  a  dog's  neck,  offering  of  swine's  blood, 
an  abomination  unto  the  Lord.  Now  three  things  are  re- 
quired to  enable  a  man  to  communicate  his  heart  unto  the 
Lord  Jesus. 

1st.  Assistance  for  the  work,  for  of  ourselves  we  cannot 
do  it.  And  this  the  saints  have  by  the  Spirit  of  Jesus  ;  Rom, 
viii.  26,  27.  '  Likewise  the  Spirit  helpeth  our  infirmities,  for 
we  know  not  what  we  should  pray  for  as  we  ought,  but  the 
Spirit  itself  maketh  intercession  for  us  with  groanings  that 
cannot  be  uttered.  And  he  that  searcheth  the  hearts  know- 
eth  what  is  the  mind  of  the  Spirit,  because  he  maketh  inter- 
cession for  the  saints  according  to  the  will  of  God.'  All  en- 
deavours, all  attempts  for  communion  with  God,  without  the 
supplies  of  the  Spirit  of  supplications,  without  his  effectual 
working  in  the  heart,  is  of  no  value  nor  to  any  purpose.  And 
this  opening  of  our  hearts  and  bosoms  to  the  Lord  Jesus  is 
that  wherein  he  is  exceedingly  delighted.  Hence  is  that 
affectionate  call  of  his  unto  us,  to  be  treating  with  him  on 
this  account,  chap.  ii.  14.  '  O  my  dove,  that  art  in  the  secret 

«  Rev.  viii.  3.  ^  Hos.  vii.  14.  Isa.  Ixvi,  3.  Prov.  xxviil.  9. 


THE    SON    JESUS    CHRIST.  149 

places  of  the  stairs,  let  me  see  thy  countenance,  let  me  hear 
thy  voice,  for  sweet  is  thy  voice  and  thy  countenance  is 
comely.'  When  the  soul  on  any  account,  is  driven  to  hide 
itself,  in  any  neglected  condition,  in  the  most  unlikely  place 
of  abode,  then  doth  he  call  for  this  communication  of  itself 
by  prayer  to  him,  for  which  he  gives  the  assistance  of  the 
Spirit  mentioned. 

2dly.  A  way  whereby  to  approach  unto  God  with  our 
desires.  This  also  we  have  by  him  provided  for  us ;  John 
xiv.  5,  6,  *  Thomas  saith  unto  Jesus,  Lord  we  know  not 
whither  thou  goest,  and  how  can  we  know  the  way  ?  Jesus 
saith  unto  him,  I  am  the§  way,  no  man  cometh  unto  the  Fa- 
ther but  by  me.'  That  way  which  we  had  of  going  unto  God 
at  our  creation,  is  quite  shut  up  by  sin.  The  sword  of  the 
law  which  hath  fire  put  into  it  by  sin,  turns  every  way  to 
stop  all  passages  unto  communion  with  God.  Jesus  Christ 
hath  '  consecrated  a*"  new  and  living  way'  (for  the  saints) 

*  through  the  veil,  that  is  to  say  the  flesh ;'  Heb.  x.  20.  He 
hath  consecrated  and  set  it  apart  for  believers,  and  for  them 
alone.  Others  pretend  to  go  to  God  with  their  prayers,  but 
they  come  not  nigh  him.  How  can  they  possibly  come  to  the 
end,  who  go  not  in  the  way  ?  Christ  only  is  the  way  to  the 
throne  of  grace,  none  comes  to  God  but  by  him.  *  By  him 
we  have  an  access  in  one  Spirit  unto  the  Father  ;'  Eph.  ii. 
18.  These  two  things  then  the  saints  have  for  the  opening 
of  their  hearts  at  the  throne  of  grace,  assistance  and  a  way. 
The  assistance  of  the  Spirit,  without  which  they  are  nothing, 
and  the  way  of  Christ's  mediation,  without  which  God  is  not 
to  be  approached  unto. 

3dly.  Boldness  to  go  unto  God.    The  voice  of  sinners  in 
themselves,  if  once  acquainted  with  the  terror  of  the  Lord,  is, 

*  Who  among:  us  shall  dwell  with  the  devouring  fire  ?  who 
among  vis  shall  inhabit  the  everlasting  burnings  ?'  Isa.  xxxiii. 
14.  And  no  marvel ;'  shame  and  trembling  before  God  are 
the  proper  issues  of  sin.  God  will  revenge  that  carnal,  athe- 
istical boldness  which  sinners  out  of  Christ  do  use  towards 
him.     But  we  have  now, '  boldness  to  enter  into  the  holiest 

s  Vera  via  vitae.  Bez. 
^  Via  nullius  ante  trita  solo.  TrpoV^jarov  ttal  l^ua-av,  recens  interfectam  ;  tamen  vi' 
ventem.  '  Gen.  iii.  8,  9. 


150  OF    COMMUNION    WITH 

by  the  blood  of  Jesus  :  by  a  new  and  living  way  which  he 
hath  consecrated  for  us  through  the  veil,  that  is  to  say  his 
flesh,  and  having  a  high-priest  over  the  house  of  God,  we 
may  draw  near  with  a  true  heart  in  full  assurance  of  faith  ;' 
Heb.  X.  9.  20.  The  truth  is,  such  is  the  glory  and  terror  of 
the  Lord,  such  the  infinite  perfection  of  his  holiness,  that  on 
clear  sight  of  it,  it  will  make  the  soul  conclude,  that  of  itself, 
it  ^  cannot  serve  him,  nor  will  it  be  to  any  advantage,  but 
add  to  the  fierceness  of  his  destruction,  once  to  draw^  niffh 
to  him.  It  is  in  Christ  alone,  and  on  the  account  alone  of 
his  oblation  and  intercession,  that  we  have  any  boldness  to 
approach  unto  him.  And  these  three  advantages  have  the 
saints  of  communicating  their  minds  unto  the  Lord  Christ, 
which  he  hath  provided  for  them  because  he  delights  in 
them. 

To  touch  a  little  by  the  way,  because  this  is  of  great  im- 
portance, I  will  instance  in  one  of  these,  as  I  mio;ht  in  every 
one,  that  you  may  see  the  difference  between  a  spiritual  re- 
vealing of  our  minds  unto  Christ,  in  this  acceptable  manner, 
and  that  praying  upon  conviction  which  others  practise  : 
and  this  shall  be  from  the  first,  viz.  the  assistance  we  have 
by  the  Spirit. 

(1st.)  The  Spirit  of  Christ  reveals  to  us  our  own  wants, 
that  we  may  reveal  them  unto  him :  *  we  know  not  what  to  pray 
for  as  we  ought ;'  Rom.  viii.  26.  no  'teachings  under  those  of 
the  Spirit  of  God  are  able  to  make  our  souls  acquainted  with 
their  own  wants,  its  burdens,  its  temptations.  For  a  soul  to 
know  its  wants,  its  infirmities,  is  a  heavenly  discovery.  He 
that  hath  this  "'assistance,  his  prayer  is  more  than  half  made 
before  he  begins  to  pray.  His  conscience  is  affected  with  what 
he  hath  to  do  ;  his  mind  and  Spirit  contend  within  him,  there 
especially  where  he  finds  himself  most  straitened.  He  brings 
his  burden  on  his  shoulders,  and  unloads  himself  on  the 
Lord  Christ.  He  finds  (not  by  a  perplexing  conviction,  but 
a  holy  sense  and  weariness  of  sin)  where  he  is  dead,  where 
dull  and  cold,  wherein  unbelieving,  wherein  tempted  above 
all  his  strength,  where  the  hght  of  God's  countenance  is 

i'  Josh.  xxiv.  19.  Exod.  xx.  19.  Deut.  v.  24,  xviii.  16.  Isa.  xxxiii.  14.  Mich 
VI.  6,  7.  1  Isa.  xxxviii.  14. 

'"  '"C^H^vrvyxaviiv,  est  advocatorum  qui  clientibus  desideria  dictant. 


THE    SON    JESUS    CHRIST.  151 

wanting.  And  all  these  the  soul  hath  a  sense  of  by  the 
Spirit,  an  inexpressible  sense  and  experience.  Without 
this,  prayer  is  not  prayer;  "men's  voices  may  be  heard  but 
they  speak  not  in  their  hearts.  Sense  of  want,  is  the  spring 
of  desire;  natural  of  natural,  spiritual  of  spiritual.  With- 
out this  sense  given  by  the  Holy  Ghost,  there  is  neither  de- 
sire nor  prayer. 

(2dly).  The  expressions,  or  the  words  of  such  persons, 
come  exceeding  short  of  the  labouring  of  their  hearts ;  and 
therefore  in  (and  after)  their  supplications, '  the  Spirit  makes 
intercession  with  sighs  and  groans  that  cannot  be°  uttered.' 
Some  men's  words  go  exceedingly  beyond  their  hearts.   Did 
their  spirits  come  up  to  their  expressions,  it  were  well.    He 
that  hath  this  assistance,  can  provide  no  clothing  that  is 
large  and  broad  enough  to  set  forth  the  desires  of  his  heart ; 
and  therefore,  in  the  close  of  his  best  and  most  fervent  sup- 
plications, such  a  person  finds  a  double  dissatisfaction  in 
them.     1.  That  they  are  not  a  righteousness  to  be  rested 
on  ;  that  if  God  shouldP  mark  what  is  in  them  amiss,  they 
could  not  abide  the  trial.     2.  That  his  heart  in  them  is  not 
poured  out,  nor  delivered  in  any  proportion  to  the  holy  de- 
sires and  labour  in  gs  that  were  conceived  therein  ;  though 
they  may  in  Christ  have  great  refreshment  by  them.     The 
more  they  speak,   the  more    they  find  they  have  left  un- 
spoken. 

(3dly.)  The  intercession  of  the  saints  thus  assisted,  is  ac- 
cording to  the  mind  of  God ;  that  is,  they  are  guided  by  the 
Spirit  to  make  requests  for  those  things  unto  God,  which 
it  is  his  will  they  should  desire  ;  which  he  knows  to  be  good 
for  them,  useful  and  suitable  to  them,  in  the  condition 
wherein  they  were.  There  are  many  ways,  whereby  we  may 
know  when  we  make  our  supplications  according  to  the  will 
of  God.  I  shall  instance  only  in  one  ;  that  is,  when  we  do  it 
according  to  the  promise.  When  our  prayers  are  regulated 
by  the  promise,  we  make  them  according  to  the  will  of  God. 
So  David,  Psal.  cxix.  49.  *  Remember  the  words  wherein 
thou  hast  caused  me  to  put  my  trust.'  He  prays  and  re- 
gulates his  desire  by  the  word  of  promise,  wherein  he  had 
trusted.  But  yet,  men  may  ask  that  which  is  in  the  promise, 

"  1  Sam.  i.  13.  "  Isa.  xxxviii.  14.  Exod.  xiv.  15. 

P  Isa.  Ixiv.  6.   Psal,  cxxx.  3. 


152  OF    COMMUNION    WITH 

and  yet  not  have  their  prayers  regulated  by  the  promise. 
They  may  pray  for  what  is  in  the  promise,  but  not  as  it  is  in 
the  promise,  so  James  says,  some  *  ask  and  receive  not,  be- 
cause they  ask  amiss,  to  spend  it  on  their  lusts;'  chap.  iv.3. 
Though  the  things  which  God  would  have  us  ask,  be  re- 
quested, yet  if  not  according  as  he  would  have  us  do  it,  we 

ask  amiss. 

Two  things  are  required,  that  we  may  pray  for  the  things 
in  the  promise,  as  they  are  in  the  promise. 

[1st.]  That  we  look  upon  them  as  promised,  and  promised 
in  Christ ;  that  is,  that  all  the  reason  we  have,  whence  we 
hope  for  attaining  the  things  we  ask  for,  is  from  the  medi- 
ation and  purchase  of  Christ,  in  whom  all  the  promises  are 
yea  and  amen.  This  it  is,  to  ask  the  Father  in  Christ's 
name  ;  God  as  a  Father,  the  fountain,  and  Christ  as  the  pro- 
curer of  them. 

[2dlv.]  That  we  ask  for  them  for  the  end  of  the  promise, 
not  to  spend  on  our  lust.  When  we  ask  pardon  for  sin,  with 
secret''  reserves  in  our  hearts  to  continue  in  sin,  we  ask  the 
choicest  mercy  of  the  covenant,  to  spend  it  on  our  lusts. 
The  end  of  the  promise  the  apostle  tells  us,  2  Cor.  vii.  1. 
'  Havino-  these  promises,  let  us  cleanse  ourselves  from  all 
pollution  of  flesh  and  spirit,  perfecting  holiness  in  the  fear 
of  God.'  When  we  ask  what  is  in  the  promise,  as  it  is  in  the 
promise,  to  this  end  of  the  promise,  our  supplications  are 
according  to  the  will  of  God.  And  this  is  the  first  conjugal 
affection  that  Christ  exerciseth  towards  believers  ;  he  de- 
lights in  them ;  which,  that  he  doth  is  evident,  as  upon  other 
considerations  innumerable,  so  from  the  instance  given. 

In  return  hereunto,  for  the  carrying  on  of  the  commu- 
nion between  them,  the  saints  delight  in  Christ;  he  is  their 
joy,  their  crown,  their  rejoicing,  their  life,  food,  health, 
strength,  desire,  righteousness,  salvation,  blessedness  ;  with- 
out him  they  have  nothing,  in  him  they  shall  find  all  things ; 
Gal.  vi.  14.  *  God  forbid  that  I  should  rejoice,  save  in  the 
cross  of  Christ.'  He  hath  from  the  foundation  of  the  world, 
been  the  hopes,  expectation,  desire,  and  delight  of  all  be- 
lievers. The  promii^e  of  him  was  all  (and  it  was  enough), 
that  God  gave  Adam  in  his  inexpressible  distress,  to  relieve 
and  comfort  him  ;  Gen.  iii.  15.     Eve  perhaps  supposed  that 

q  Psal.  Ixxviii.  35—37. 


THE    SOjST    JESUS    CHRFST.  153 

the  promised  seed  had  been  born  in  her  first-born,  when  she 
said,  *  I  have  gotten  a  man  from  the  Lord,'  so  most  properly 
riK  denoting  the  fourth  case  ;  and  this  was  the  matter  of  her 
joy;  Gen.  iv.  1.  Lamech  having  Noah  given  to  him  as  a 
type  of  Christ,  and  salvation  by  him,  cries  out,  '  This  same 
shall  comfort  us  concerning  our  work,  and  the  toil  of  our 
hands,  because  of  the  ground  which  the  Lord  hath  cursed  ;' 
Gen.  v.  29.  he  rejoices  in  him  who  was  to  take  away  the 
curse,  by  being  made  a  curse  for  us.     When  Abraham  was 
in  the  height  of  his  glory,  returning  from  the  conquest  of 
the  kings  of  the  east,  that  came  against  the  confederate  kings 
of  the  vale  of  Sodom,  God  appears  to  him  with  a  glorious 
promise.  Gen.  xv.  1.  '  Fear  not  Abraham :  I  am  thy  shield,  and 
thy  exceeding  great  reward.'  What  now  could  his  soul  more 
desire  ?  alas,  he  cries  (as  Reuben  afterward  upon  the  loss  of 
Joseph)  the  child  is  not  and  whither  shall  I  go  ?  ver.  2. 
*  Lord  God  what  wilt  thou  give  me,  seeing  I  go  childless?' 
Thou  hast  promised,  that  in  my  seed  shall  all  the  earth  be 
blessed,  if  I  have  not  that  seed,  ah  what  will  all  other  things 
do  me  good?    Thence  it  is  said  that  he  *  rejoiced  to  see  the 
day  of  Christ ;    he  saw  it  and  was  glad,'  John  viii.  56.  the 
thoughts  of  the  coming  of  Christ,  which  he  looked  on  at  the 
distance  of  two  thousand  years,  was  the  joy  and  delight  of  his 
heart.    Jacob  blessing  his  sons,  lifted  up  his  spirit  when  he 
comes  to  Judah,  in  whom  he  considered  the  Shiloh  to  come. 
Gen.  xlix.  8,  9.  and  a  little  after,  wearied  with  the  foresight 
and  consideration  of  the  distresses  of  his  posterity,  this  he 
diverts  to  for  his  relief,  as  that  great  delight  of  his  soul ;  *  I 
have  waited  for  thy  salvation,  O  God  :'  for  him  who  was  to 
be  the  salvation  of  his  people.     But  it  would  be  endless  to 
instance  in  particulars.     Old  Simeon  sums  up  the  whole  : 
Christ,  is  God's  salvation,  and  Israel's  glory  5  Luke  ii.  30, 31. 
and  whatever  was  called  the  glory  of  old,  it  was  either  him- 
self, or  a  type  of  him.     *  The  glory  of  man  is  their  delight.' 
Hence  Haggai  ii.  7.  he  is  called  the  '  desire  of  all  nations.' 
Him  whom  their  soul  loves  and  delights  in,  desire,  and  long 
after.    So  is  the  saints'  delight  in  him  made  a  description  of 
him  by  way  of  eminence,  Mai.  iii.  1.     *  The  Lord  whom  ye 
seek  shall  suddenly  come  to  his  temple,  even  the  messenger 
of  the  covenant  whom  ye  delight  in.'     He  whom  ye  seek, 
whom  ye  ^delight  in,  is  the  description  of  Christ.     He  is 


154  OF    COMMUNION    WITH 

their  delight  and  desirable  one,  the  person  of  their  desire. 
To  fix  on  something  in  particular. 

In  that  pattern  of  communion  with  Jesus  Christ,  which 
we  have  in  the  Canticles,  this  is  abundantly  insisted  on.  The 
spouse  tells  us,  that  she  sits  down  under  his  shadow  with 
great  delight;  chap.  ii.  3.  And  this  delight  to  be  vigorous 
and  active,  she  manifests  several  ways,  wherein  we  should 
labour  to  find  our  hearts  in  like  manner  towards  him. 

1st.  By  her  exceeding  great  care  to  keep  his  company 
and  society,  when  once  she  had  obtained  it;  chap.  ii.  7.  *  I 
charge  you,  O  ye  daughters  of  Jerusalem,  by  the  roes,  and 
by -the  hinds  of  the  field,  that  ye  stir  not  up,  nor  awake  my 
beloved  until  he  please.'     Having  obtained  sweet  communion 
with  Christ,  described  in  the  Verses  foregoing,  of  which  be- 
fore, here  she  expresseth  her  delight  in  it,  and  desire  of  the 
continuance  of  it;  and  therefore,  following  on   the  allusion 
formerly  insisted  on,  she  speaks  as  one  would   do  to  her 
companion,  that  had  rest  with  one  she  loved.    I  charge  you 
by  all  that  is  dear  to  you,  by  the  things  you  most  delight  in, 
which  among  the  creatures  are  most  lovely,  all  the  pleasant 
and  desirable  things  that  you  can  think  of,  that  you  disturb 
him  not.    The  sum  of  her  aim  and  desire  is,  that  nothing  may 
fall  out,  nothing  of  sin  or  provocation  happen  that  may  oc- 
casion Christ  to  depart  from  her,  or  to  remove  from  that 
dispensation  wherein  he  seemed  to  take  that  rest  in  her.     O 
stir  him  not  up  until  he  please,  thaf  is,  never,  nnnNn,  love 
itself:  in  the  abstract  to  express  a  ira^og,  or  earnest  affec- 
tion, for  so  that  word  is  often  used.    When  once  the  soul  of 
a  believer  hath  obtained  sweet  and  real  communion  with 
Christ,  it  looks  about  him,  watcheth   all   temptations,  all 
ways  whereby  sin  might  approach,  to  disturb  him  in  his  en- 
joyment of  his  dear  Lord  and  Saviour,  his  rest  and  desire. 
How  doth  it  charge  itself,  not  to  omit  any  thing,  nor  to  do 
any  thing,  that  may  interrupt  the  communion  obtained.  And 
because  the  common  entrance  of  temptations,  which  tend  to 
the  disturbance  of  that  rest  and  complacency  which  Christ 
takes  in  the  soul,  is  from  delightful  diversions  from  actual 
communion  with  him  ;  therefore  is  desire  strong  and  active, 
that  the  companions  of  such  a  soul,  those  with  whom  it  doth 

»■  ^'Eternitatem  temporis  juxta  seiisum  nijsticum  in  se  includit,  ut  alias  in  Scriptura  ; 
quiai  nunquam  a  tali  sonino,  id  est,  conjunctione  cum  sponso,  excitari  velit.  Mor.  in  loc. 


THE    SON    JESUS    CHRIST.  ]  55 

converse,  would  not  by  their  proposals  or  allurements,  divert 
it  into  any  such  frame,  as  Christ  cannot  delight,  nor  rest  in. 
A  believer  that  hath  gotten  Christ  in  his  arms,  is  like  one 
that  hath  found  great  spoils,  or  a  pearl  of  price.  He  looks 
about  him  every  way,  and  fears  every  thing,  that  may  de- 
prive him  of  it.  Riches  make  men  watchful  ;  and  the  ac- 
tual 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  choicest  communion,  is  a  line 
of  the  greatest  spiritual  solicitousness  :  carelessness  in  the 
enjoyment  of  Christ  pretended,  is  a  manifest  evidence  of  a 
false  heart. 

2dly.  The  spouse  manifests  her  delight  in  him,  by  her 
utmost  impatience  of  his  absence,  with  ^  desires  still  of  nearer 
communion  with  him,  chap.  viii.  6.  *  Set  me  as  a  seal  upon 
thine  heart,  as  a  seal  upon  thine  arm,  for  love  is  strong  as 
death,  jealousy  is   cruel  as  the  grave,  the  coals  thereof  are 
coals  of  fire,  which  hath  a  most  vehement  flame.'     The  al- 
lusion is  doubtless  from  the  high-priest  of  the  Jews,  in  his 
spiritual  representation  of  the  church  before  God.     He  had 
a  breastplate  which  he  is  said  to  wear  on  his  heart,  Exod. 
xxviii.  29.  wherein  the  njimes  of  the  children  of  Israel  were 
engraven  after  the  manner  of  seals  or  signets,  and  he  bare 
them  for  a  memorial  before  the  Lord.     He  had  the  like  also 
upon  his  shoulder,  or  on  his  arms,  ver.  11,  12.  both  repre- 
senting the  priesthood  of  Christ,  who  bears  the  names  of  all 
his,  before  his  Father,  in  the  '  holiest  of  holies  ;'  Heb.  ix.  24. 
Nov^^  the  seal  on  the  heart  is  near,  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  seal  upon 
thine  heart ;'  let  me  be  constantly  fixed  in  thy  most  tender 
and  affectionate  love ;  let  me  always  have  a  place  in  thine 
heart ;  let  me  have  an  engraving,  a  mighty  impression  of 
love  upon  thine  heart,  that  shall  never  be  obliterated.     The 
soul  is  never  satisfied  with  thoughts  of  Christ's  love  to  it. 
Oh  that  it  were  more,  that  it  were  more,  that  I  were  as  a 
'  seal  on  his  heart !'  is  its  language.    The  soul  knows  indeed 
on  serious  thoughts,  that  the  love  of  Christ  is  inconceivable, 
and  cannot  be  increased,  but  it  would  fain  work  up  itself  to 
an  apprehension  of  it ;  and  therefore  she  adds  here,  '  set  me 

»  Hag.  ii.  24.  Jer.  xxii.  24. 


156  OF    COBiMUNlON    WITH 

as  a  seal  upon  thine  arm ;'  the  heart  is  the  fountain,  but 
close  and  hidden  ;  the  arm  is  manifestation  and  power.  Let, 
saith  the  spouse,  thy  love  be  manifested  to  me  in  thy  tender 
and  powerful  persuasion  of  me.  Two  things  are  evident  in 
this  request ;  the  continual  mindfulness  of  Christ  of  the 
soul,  as  having  its  condition  still  in  his  eye,  engraven  on  his 
arm;  Isa.  xlix.  15,  16.  with  the  exalting  of  his  power  for 
the  preservation  of  it,  suitable  to  the  love  of  his  heart  unto 
it,  and  the  manifestation  of  the  hidden  love  and  care  of  the 
heart  of  Christ  unto  the  soul,  being  made  visible  on  his  arm, 
or  evident  by  the  fruit  of  it.  This  is  that  which  she  would 
be  assured  of;  and  without  a  sense  whereof,  there  is  no  rest 
to  be  obtained. 

The  reason  she  gives  of  this  earnestness  in  her  supplica- 
tions, is  that  which  principally  evinces  her  delight  in  him. 
'Love  is  strong  as  death,  jealousy  is  cruel  as  the  grave,  or 
hard  as  hell.'     This  is  the  intendment  of  what  is  so  loftily 
set  out  by  so  many  metaphors  in  this  and  the  following  verse. 
I  am  not  able  to  bear  the  workings  of  my  love  to  thee,  un- 
less I  may  always  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  satisfied   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 
ransom  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  than  death  in  its 
time.     Also,  I  am  not  able  to  bear  my  jealous  thoughts  ;  I 
fear  thou  dost  not  love  me,  that  thou  hast  forsaken  me,  be- 
cause I  know  I  deserve  not  to  be  beloved.     These  thoughts 
are  hard  as   hell;  they  give   no  rest  to  my  soul;  if  I  find 
not  myself  on  thy  heart  and  arm,  I  am  as  one  that  lies  down 
in  a  bed  of  coals.     This  also  argues  a  holy  greediness  of 
delight. 

3dly.  She  farther  manifests  this  by  her  solicitousness, 
trouble,  and  perplexity,  in  his  loss  and  withdrawings.  Men 
bewail  the  loss  of  that  whose  whole  enjoyment  they  delight 
in ;  we  easily  bear  the  absence  of  that,  whose  presence  is 
not  delightful.     This  state  of  the  spouse  is  discovered  chap. 

*  Prov.  XXX.  16. 


THE    SON    JESUS    CHRIST.  157 

iii.  1 — 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   go  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  go  about  the  city 
found  me  :  to  whom  I  said.  Saw  you  him  whom  my  soul 
loveth?'    It  is  night  now  with  the  soul,  a  time  of  darkness 
and  trouble,  or  affliction.     Whenever  Christ  is  absent  it  is 
night  with  a  believer.     He  is  the^  sun  ;  if  he  go  down  upon 
them,  if  his  beams  be  eclipsed,  if  in  his  light  they  see  no 
light,  it  is  all  darkness  with  them.     Here,  whether  the  com- 
ing of  the  night  of  any  trouble  on  her,  made  her  discover 
Christ's  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,  dark  as  dark- 
ness itself  in  the  midst  of  all  other  glowing  consolations. 
But  is  the  spouse  contented  with  this  dispensation  ?  She  is 
upon  her  bed;  that  is,  of  ease;  the  bed  indeed  sometimes 
signifies  tribulation ;  Rev.  ii.  22.    but  in  this  book  every 
where  rest  and  contentment :  here  is  not  the  least  intima- 
tion of  any  tribulation  but  what  is  in  the  want  of  Christ;  but 
in  the  greatest  peace  and  opportunity  of  ease  and  rest,  a  be- 
liever 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.     She  sought  him  ;  seeking  of 
Christ  by  night,  on  the  bed,  that  is,  alone,  in  immediate  in- 
quest, and  in  the  dark,  hath  two  parts  ;  searching  of  our  own 
souls  for  the  cause  of  his  absence  ;  secondly,  searching  the 
promises  for  his  presence. 

(1.)  The  soul  finding  not  Christ  present  in  his  wonted 
manner,  warming,  cherishing,  reviving  it  with  love,  nigh  to 
it,  supping  with  it,  always  filling  its  thoughts  with  himself, 
dropping  myrrh  and  sweet  tastes  of  love  into  it,  but  on  the 
contrary  that  other  thoughts  crowd  in  and  perplex  the  heart, 
and  Christ  is  not  nigh  when  inquired  after ;  it  presently  in- 
quires into  the  cause  of  all  this,^  calls  itself  to  an  account, 

1  Isa.  1.  10. 
"  Eleganter  periphrasi  utitur  loco  nominis  proprii,  ut  vim  amoris  sui  exprimat.  Merc. 
Ista  repetitio  assensum  indicat  et  studiuiu  quo  eum  quasrebat,  etmoeroreni  quo  an- 
gebafur,  quodoc  currere  non  posset,  idem. 

y  Mai.  iv.  3.  »  3  Cor,  xiii.  5. 


158  OF    COMMUNION    WITH 

what  it  hath  done,  how  it  hath  behaved  itself,  that  it  is  not 
with  it,  as  at  other  times ;  that  Chi'ist  hath  withdrawn  himself, 
and  is  not  nigh  to  it,  in  the  wonted  manner.  Here  it  ac- 
complisheth  a  diligent  search  ;  it  considers  the  love,  ten- 
derness, and  kindness  of  the  Lord  Jesus  ;  what  delight  he 
takes  in  abiding  with  his  saints;  so  that  his  departure  is  not 
.  without  cause  and  provocation.  How,  saith  it,  have  I  de- 
meaned myself,  that  I  have  lost  my  beloved  ?  where  have 
I  been  wandering  after  other  lovers  ?  and  when  the  miscar- 
riage is  found  out,  it  abounds  in  revenge  and  indignation. 

(2.)  Having  driven  this  to.  some  issue,  the  soul  applieth 
itself  to  the  promises  of  the  covenant  wherein  Christ  is  most 
graciously  exhibited  unto  it ;  considers  one,  ponders  another, 
to  find  a  taste  of  him  ;  it  considers  diligently  if  it  can  see 
the  delightful  countenance  and  favour  of  Christ  in  them  or 
no.  But  now,  if  (as  it  often  falls  out)  the  soul  finds  nothing 
but  the  carcase,  but  the  bare  letter  in  the  promise  ;  if  it  come 
to  it  as  to  the  grave  of  Christ,  of  which  it  may  be  said  (not 
in  itself,  but  in  respect  of  the  seeking  soul), '  he  is  risen,  he 
is  not  here,'  this  amazes  the  soul,  and  it  knows  not  what  to 
do.  As  a  man  that  hath  a  jewel  of  great  price  having  no 
occasion  to  use  it,  lays  it  aside  as  he  supposes  in  a  safe 
place  ;  in  an  agony  and  extremity  of  want  going  to  seek  for 
his  jewel,  he  finds  it  not  in  the  place  he  expected,  and  is 
filled  with  amazement,  and  knows  not  what  to  do ;  so  is  it 
with  this  pearl  of  the  gospel ;  after  a  man  hath  sold  all  that 
he  hath  for  it,  and  enjoyed  it  for  a  season,  then  to  have  it 
missing  at  a  time  of  need,  it  must  needs  perplex  him.  So 
was  it  with  the  spouse  here,  *  I  sought  him,'  saith  she,  'but 
I  found  him  not ;'  a  thing  which  not  seldom  befalls  us  in  our 
communion  with  Christ. 

But  what  doth  she  now  do  ?  doth  she  give  over  and 
search  no  more  ?  nay,  but  says  she,  ver.  2.  '  I  will  arise ;'  I 
will  not  so  give  over,  I  must  have  Christ  or  die,  '  I  will  now 
arise,'  or  *  let  me  arise,'  and  go  about  this  business. 

[1.]  She  resolves  to  put  herself  upon  another  course,  a 
more  vigorous  inquest ;  I  will  arise  and  make  use  of  other 
means  besides  those  of  private  prayer,  meditation,  self- 
searching,  and  inquiring  into  the  promises,  which  she  had 
insisted  on  before.     It  carries 

(1st.)  Resolution,  and  a  zealous,  violent  casting  off  that 


THE     SOX    JESUS    CHRIST.  159 

frame  wherein  she  had  lost  her  love.  '  P  will  arise,'  I  will 
not  rest  in  this  frame  ;  I  am  undone  if  I  do.  So  sometimes 
God  calls  his  church  to  arise  and  shake  itself  out  of  the 
dust :  abide  not  in  that  condition. 

(2dly.)  Diligence.  I  will  now  take  another  course,  I  will 
leave  no  way  unattemjoted,  no  means  untried,  whereby  I  may 
possibly  recover  communion  with  my  beloved. 

This  is  the  condition  of  a  soul  that  finds  not  the  wonted 
presence  of  Christ  in  its  private  and  more  retired  inquiries. 
Dull  in  prayer,  wandering  in  meditations,  rare  in  thoughts 
of  him ;  I  will  not  bear  this  frame,  whatever  vv'ay  God  hath 
appointed,  I  will  in  his  strength  vigorously  pursue  until  this 
frame  be  altered,  and  I  find  my  beloved. 

[2.]  Then,  the  way  she  puts  herself  upon,  is  to  go  about 
the  city.     Not  to   insist  upon  particulars,  nor  to  strain  the 
parts  of  the  allegory  too  far,  the   city  here  intended  is  the 
city  of  God,  the  church  ;  and  the  passing  through  the  broad 
and  narrow  streets,  is  the  diligent  inquiry,  that  the  spouse 
makes  in  all  the  paths  and  ordinances  given  unto  it.     This 
then  is  the  next  thing  the  soul  addresses  itself  unto,  in  the 
want  of  Christ;  when  it  finds  him  not  in  any  private  endea- 
vours, it  makes  vigorous  application  to  the  ordinances  of 
public  worship  ;  in  prayer,  in  preaching,  in  administration 
of  the  seals  doth  it  look  after  Christ.     Indeed  the  great  in- 
quiry  the  souls  of  believers  make  in  every  ordinance  is  after 
Christ;    so  much  as  they  find   of  him,  so  much    sweetness 
and  refreshment  have  they,  and  no  more.     Especially  when 
under  any    desertion  they  rise   up  to  this  inquiry  ;    they 
listen  to  every  word,  to  every  prayer,  to  find  if  any  thing  of 
Christ,  any  light  from  him,  any  life,  any  love,  appears  to 
them.     Oh  that  Christ  would  at  length  meet  me  in  this  or 
that  sermon,  and  recover  my  poor  heart  to  some  sight  of  his 
love,  to  some  taste  of  kindness !    The  solicitousness  of  a 
believer  in  his  inquest  after  Christ,  when  he  finds  not  his 
presence,  either  for  grace  or  consolation  as  in  former  days, 
is  indeed  inexpressible.     Much  of  the  frame  of  such  a  heart 
is  couched  in  the  redoubling  of  the  expression,  '  I  sought 
•him,  I  sought  him;'  setting  out  an  inconceivable  passion, 
and  suitably  industrious  desire.     Thus  being  disappointed 
at  home,  the  spouse  proceeds. 

»  Isa.  lii.  2.    Ix.  1. 


160  OF    COMMUNION    WITH 

But  yet  see  the  event  of  this  also  ;  she  sought  him,  but 
found  him  not.  It  doth  sometimes  so  fall  out,  all  will  not 
do,  '  they  shall  seek  him  and  not  find  him ;'  they  shall  not 
come  nigh  him :  let  them  that  enjoy  any  thing  of  the  pre- 
sence of  Christ,  take  heed  what  they  do ;  if  they  provoke 
him  to  depart,  if  they  lose  him,  it  may  cost  them  many  a 
bitter  inquiry  before  they  find  him  again.  When  a  -soul 
prays  and  meditates,  searches  the  promises  in  private,  when 
it  with  earnestness  and  diligence  attends  all  ordinances  in 
public,  and  all  to  get  one  glimpse  of  the  face  of  Jesus  Christ, 
and  all  in  vain,  it  is  a  sad  condition. 

What  now  follows  in  this  estate  ?  ver.  3.  *  The  watchmen 
found  me,'  8cc.  That  these  watchmen  of  the  city  of  God 
are  the  watchmen  and  officers  of  the  church,  is  confessed  ; 
and  it  is  of  sad  consideration  that  the  Holy  Ghost  doth 
sometimes  in  this  book  take  notice  of  them  on  no  good  ac- 
count ;  plainly,  chap.  v.  7.  they  turn  persecutors.  It  was 
Luther's  saying,  '  nunquam  periclitatur  religio  nisi  inter  re- 
verendissimos.'  Here  they  are  of  a  more  gentle  temper,  and 
seeing  the  poor  disconsolate  soul,  they  seem  to  take  notice 
of  her  condition. 

It  is  the  duty  indeed  of  faithful  watchmen  to  take  notice 
of  poor,  troubled,  deserted  souls ;  not  to  keep  at  a  distance, 
but  to  be  willing  to  assist.  And  a  truly  pressed  soul  on  the 
account  of  Christ's  absence  cannot  cover  its  love,  but  must 
be  inquiring  after  him  ;  '  saw  you  him  whom  my  soul  loveth  ?' 
This  is  my  condition,  I  have  had  sweet  enjoyment  of  my 
blessed  Jesus,  he  is  now  withdrawn  from  me  ;  can  you  help 
me  ?  can  you  guide  me  to  my  consolation  ?  what  acquaint- 
ance have  you  with  him?  when  saw  you  him?  how  did  he 
manifest  himself  to  you,  and  wherein  ?  All  these  labour- 
ings  in  his  absence  sufficiently  discover  the  soul's  delight  in 
the  presence  of  Christ.  Go  one  step  farther  to  the  discovery 
that  it  made  of  him  once  again,  and  it  will  yet  be  more  evi- 
dent ;  ver.  4,  5.  '  It  was  but  a  little  while  that  I  passed  from 
them,  but  I  found  him  whom  my  soul  loveth:  I  held  him,  and 
would  not  let  him  go,  until  I  had  brought  him  into  my 
mother's  house,  and  into  the  chamber  of  her  that  conceived^ 
me :  I  charge  ye,  O  ye  daughters  of  Jerusalem,'  &c. 

1st.  She  tells  you  how  she  came  to  him  ;  she  found  him: 
what  ways  and  by  what  means  is  not  expressed.     It  often  so 


TPIE    SON    JESUS    CHRIST.  161 

falls  out  in  our  communion  with  Christ ;  when  private  and 
public  means  fail,  and  the  soul  hath  nothing  left  but  wait- 
ing silently  and  walking  humbly,  Christ  appears,  that  his  so 
doing-  may  be  evidently  of  grace.  Let  us  not  at  any  time 
give  over  in  this  condition.  When  all  ways  are  past,  the 
summer  and  harvest  are  gone  without  relief,  when  neither 
bed  nor  watchmen  can  assist,  let  us  wait  a  little,  and  we 
shall  see  the  salvation  of  God.  Christ  honours  his  imme- 
diate absolute  actings  sometimes ;  though  ordinarily  he 
crowns  his  ordinances.  Christ  often  manifests  himself  im- 
mediately, and  out  of  ordinances,  to  them  that  wait  for  him 
in  them  ;  that  he  will  do  so  to  them  that  despise  them,  I 
know  not.  Though  he  will  meet  men  unexpectedly  in  his 
way,  yet  he  will  not  meet  them  at  all  out  of  it.  Let  us 
wait  as  he  hath  appointed  ;  let  him  appear  as  he  pleaseth. 
How  she  deals  with  him  when  found,  is  nextly  declared ; 
'  She  held  him,  and  would  not  let  him  go,'  &c.  They  are  all 
expressions  of  the  greatest  joy  and  delight  imaginable.  The 
sum  is,  having  at  length  come  once  more  to  an  enjoyment 
of  sweet  communion  with  Christ,  the  soul  lays  fast  hold  on 
him  by  faith  (icpamv,  '  to  hold  fast,'  is  an  act  of  faith),  refuses 
to  part  with  him  any  more  in  vehemency  of  love,  tries  to 
keep  him  in  ordinances,  in  the  house  of  its  mother,  the 
church  of  God,  and  so  uses  all  means  for  the  confirming  of 
the  mutual  love  between  Christ  and  her  :  all  the  expressions, 
all  the  allusions  used,  evidencing  delight  to  the  utmost  ca- 
pacity of  the  soul.  Should  I  pursue  all  the  instances  and 
testimonies  that  are  given  hereunto  in  that  one  book  of  the 
Song  of  Solomon,  1  must  enter  upon  an  exposition  of  the 
greatest  part  of  it,  which  is  not  my  present  business.  Let 
the  hearts  of  the  saints  that  are  acquainted  with  these 
things,  be  allowed  to  make  the  close.  What  is  it  they 
long  for,  they  rejoice  in?  What  is  it  that  satisfies  them  to 
the  utmost,  and  gives  sw^eet  complacency  to  their  spirits  in 
every  condition  ?  What  is  it  whose  loss  they  fear,  whose 
absence  they  cannot  bear  ?  Is  it  not  this  their  beloved,  and 
he  alone  ? 

This  also  they  farther  manifest  by  their  delight  in  every 
thing  that  peculiarly  belongs  to  Christ,  as  his,  in  this  world. 
This  is  an  evidence  of  delight,  when  for  his  sake  whom  we 
delight  in,  we  also  delight  in  every  thing  that  belongs  to 

VOL.    X.  M 


162  OF    COMMUNIOX    WITH 

him.  Christ's  great  interest  in  this  world,  lies  in  his  people, 
and  his  ordinances  ;  his  household,  and  their  provision. 
Now  in  both  these  do  the  saints  exceedingly  delight  for  his 
sake.  Take  an  instance  in  both  kinds  in  one  man,  viz. 
David,  Psal.  xvi.  3.  in  the  saints  and  the  excellent,  or  the 
noble  of  the  earth,  is  all  my  delight ;  my  delight  in  them. 
Christ  says  of  his  church,  that  she  is  Hephzibah  ;  Isa.  Ixii. 
'  my  delight  in  her;'  here  says  David  of  the  same,  Hephzibam, 
'  my  delight  in  them.'  As  Christ  delights  in  his  saints,  so  do 
they  in  one  another  on  his  account.  Here,  says  David,  is  all 
my  delight.  Whatever  contentment  he  took  in  any  other 
persons,  it  was  nothing  in  comparison  of  the  delight  he  took 
in  them.  Hence  mention  is  made,  of 'laying  down  our  lives 
for  the  brethren,'  or  any  common  cause  v/herein  the  interest 
of  the  community  of  the  brethren  does  lie. 

2dly.  For  the  ordinances,  consider  the  same  person ; 
Psal.  xlii.  Ixxxiv.  and  xlviii.  are  such  plentiful  testimonies 
throughout,  as  we  need  no  farther  inquiring ;  nor  shall  I  go 
forth  to  a  new  discourse  on  this  particular. 

And  this  is  the  first  mutual  consequential  act  of  conju- 
gal affection  in  this  communion  between-  Christ  and  be- 
lievers. He  delights  in  them  and  they  delight  in  him ;  he 
delights  in  their  prosperity,  hath  pleasure  in  it;  they  delight 
in  his  honour  and  glory,  and  in  his  presence  with  them  :  for 
his  sake  they  delight  in  his  servants  (though  by  the  world 
contemned)  as  the  most  excellent  in  the  world ;  and  in  his 
ordinances,  as  the  wisdom  of  God,  which  are  foolishness  to 
the  world. 


TFIE    SON    JESUS    CHRIST.  163 


CHAP.  V. 

Other  consequential  affections ;  1 .  On  the  part  of  Christ.  He  values  his 
saints.  Evidences  of  that  valuation.  1.  His  incarnation.  2.  Exinani- 
tion.  2  Cor.  viii.  9.  Phi),  ii.  6,  7.  .3.  Obedience  as  a  servant.  4.  In  his 
death.  His  valuation  of  than  in  comparison  of  others.  Believers'  estima- 
tion of  Christ.  1.  Thctj  value  him  above  all  other  things  and  persons . 
2.  Above  their  own  lives.  3.  All  spiritual  excellencies.  The  sum  of  all  on 
the  part  of  Christ,  The  sum  on  the  part  of  believers.  The  third  conju- 
gal a/fection  on  the  part  of  Christ,  pity  or  compassion,  wherein  manifested. 
Suffering  and  supply ,  fruits  of  compassion.  Several  ways  tvhereby  Christ 
relieves  the  saints  under  temptations.  His  compassion  in  their  afflictions. 
Chastity  the  third  conjugal  affection  in  the  saitits.  The  fourth  on  the 
part  of  Christ,  bounty ;  on  the  part  of  the  saints,  duty. 

Christ  values  his  saints,  values  believers  ;  which  is  the 
second  branch  of  that  conjugal  affection  he  bears  towards 
them,  having  taken  them  into  the  relation  whereof  we  speak. 
I  shall  not  need  to  insist  long  on  the  demonstration  hereof; 
heaven  and  earth  are  full  of  evidences  of  it.  Some  few  con- 
siderations will  give  life  to  the  assertion.  Consider  them 
then, 

1.  Absolutely;  2.  In  respect  of  others:  and  you  will 
see  what  a  valuation  he  puts  upon  them. 

1.  All  that  ever  he  did  or  doth,  all  that  ever  he  under- 
went, or  suffered  as  mediator,  was  for  their  sakes.  Now 
these  things  were  so  great  and  grievous  that  had  he  not  es- 
teemed them  above  all  that  can  be  expressed,  he  had  never 
engaged  to  their  performance  and  undergoing.  Take  a  few 
instances. 

(1.)  For  their  sakes  was  he  made  ^flesh  ;  'manifested  in 
the  flesh,'  Heb.  ii.  14.  'Whereas  therefore  the  children  par- 
took of  flesh  and  blood,  even  he  in  like  manner  partook  of 
the  same  :'  and  the  height  of  this  valuation  of  them  the  apo- 
stle aggravates,  ver.  16.  '  Verily  he  took  not  on  him  the  na- 
ture of  angels,  but  he  took  on  him  the  seed  of  Abraham,'  he 
had  no  such  esteem  of  angels.  Whether  you  take  £7rtXa/x/3av£- 
a'^ai  properly  to '  take,'  or  to  '  take  hold  of,'  as  our  translators, 
and  so  supply  the  word  '  nature,'  and  refer  the  whole  unto 
Christ's  incarnation,  who  therein  took  our  nature  on  him, 

a  John  i.  14.  iTim.  iii.  16. 
M   2 


164  OF    COMMUNION    WITH 

and  not  the  nature  of  angels ;  or  for  ai'aXa/.tjSavEa^at,  to 
'  help,'  he  did  not  help  nor  succour  fallen  angels  ;  but  he  did 
help  and  ''succour  the  seed  of  Abraham,  and  so  consider  it 
as  tlie  fruit  of  Christ's  incarnation,  it  is  all  one  as  to  our  pre- 
sent business  ;  his  preferring  the  seed  of  Abraham  before 
angels,  his  valuing  them  above  the  other  is  plainly  ex- 
pressed. And  observe  that  he  came  to  help  the  seed  of 
Abraham,  that  is,  "^believers ;  his  esteem  and  valuation  is  of 
them  only. 

(2.)  For  their  sakes  he  was  so  made  flesh,  as  that  there 
was  an  emptying,  an  examination  of  himself,  and  an  eclips- 
ing of  his  glory,  and  a  becoming  poor  for  them,  2  Cor.  viii. 
9.  '  Ye  know  the  grace  of  our  Lord  Jesus  Christ,  that  being- 
rich,  for  us  he  became  poor.'  Being  rich  in  eternal  glory 
with  his  Father  ;  John  xvii.  5.  he  became  poor  for  believers  ; 
the  same  person  that  was  rich,  was  also  poor.  That  the 
riches  here  meant  can  be  none  but  those  of  the  Deity,  is 
evident  by  its  opposition  to  the  poverty  which  as  man  he 
undertook.  This  is  also  more  fully  expressed,  Phil.  ii.  6,7. 
*  Who  being  in  the  form  of  God,  counted  it  no  robbery  to 
be  equal  to  God,  but  he  emptied  himself,  taking  the  form  of 
a  servant,  and  being  made  in  the  fashion  of  a  man,  and  found 
in  form  as  a  man,'  8cc.  That  the  *  form  of  God'  is  here  the  es- 
sence of  the  Deity,  sundry  things  inevitably  evince.     As, 

[1.]  That  he  was  therein'*  equal  to  God,  that  is,  his  Fa- 
ther. Now  nothing  but  God,  is  equal  to  God,  not  ^Christ 
as  he  is  mediator,  in  his  greatest  glory  :  nothing  but  that 
which  is  infinite,  is  equal  to  that  vv'hich  is  infinite. 

[2.]  The  form  of  God  is  opposed  to  the  form  of  a  servant, 
and  that  form  of  a  servant,  is  called  the  '  fashion  of  a  man  ;' 
ver.  8.  that  fashion  wherein  he  was  found  when  he  save  him- 
self  to  death,  wherein  as  a  man  he  poured  out  his  blood  and 
died  :  fiopfpriv  ^ov\ov  XajSwv  (he  took  the  form  of  a  servant), 
is  expounded  in  the  next  words,  Iv  6fxoih)fiaTi  av^ptoiruw  yevo- 
jiievoc,  an  expression  used  to  set  out  his  incarnation;  Rom. 
viii.  3.  God  sent  him  Iv  bfioiMfxari  aapKoc  ctfiapTiagj  in  takino* 
true  flesh,  he  was  in  the  '  likeness  of  sinful  flesh,'  Now  in 
thus  doing,  it  is  said  lavrov  klvwae,  he  humbled,  emptied 
himself,  made  himself  of  no  reputation.     In  the  very  taking 

b  Vide  Vind.  Evan.  cap.  13.  «  Rom.  iv.  17.  Gal.  iii.  7. 

^  See  Vind.  Evan.  cap.  13.  «■  John  xiv,  28. 


THE    SON    JESUS    CHRIST.  165 

of  flesh,  there  was  a  condescension,  a  debasing  of  the  person 
of  the   Son  of  God;  it  could  not  be  without  it.     If  God 
humbled  himself  to  '  behold  the  things  that  are  in  heaven 
and  earth  ;'  Psai.  cxiii.  6.   then   certainly  it  was  an  incon- 
ceivable condescension  and  abasement  not  only  to  behold, 
but  take  upon  him,  into  personal  union,  our  nature  with 
himself.     And  though  nothing  could  possibly  be  taken  off 
from  the  essential  glory  of  the  Deity,   yet  that  person  ap- 
pearing in  the  fashion  of  a  man,  and  form  of  a  servant,  the 
glory  of  it  as  to  the  manifestation  was  eclipsed  ;  and  he  ap- 
peared "^quite  another  thing,  than  what  indeed  he  was,  and 
had  been  from  eternity.     Hence  he  prays,   *  that  his  Father 
would  glorify  him,  with  the   glory  he  had  with  him  before 
the  world  was  ;'  John  xvii.  3.  as  to  the  manifestation  of  it. 
And  so  though  the  divine  nature  was  not  abased,  the  per- 
son was. 

(3.)  For  their  sakes  he  so  humbled  and  emptied  himself 
in  taking  flesh,  as  to  become  therein  a  servant,  in  the  eyes 
of  the  world  of  no  esteem  nor  account,  and  a  true  and  real 
servants  unto  the  Father ;  for  their  sakes  he  humbled  him- 
self and  became  obedient ;  all  that  he  did  and  suffered  in 
his  life,  comes  under  this  consideration  ;  all  which  may  be 
referred  to  these  three  heads  :  ''[1.]  Fulfilling  all  righteous- 
ness. [2.]  Enduring  all  manner  of  persecutions  and  hard- 
ships. [3.]  Doing  all  manner  of  good  to  men.  He  took  on 
him  for  their  sakes  a  life,  and  course  pointed  to,  Heb.  v.  7, 8. 
a  life  of  prayers,  tears,  fears,  obedience,  suff'ering  ;  and  all 
this  with  cheerfulness  and  delight,  calling  his  employment 
his  meat  and  drink,  and  still  professing  that  the  law  of  this 
obedience  was  in  his  'heart,  that  he  was  content  to  do  this 
will  of  God.  He  that  will  sorely  revenge  the  least  oppo- 
sition that  is  or  shall  be  made  to  him  by  others,  was  content 
to  undergo  any  thing,  all  things  for  believers. 

(4.)  He  stays  not  here,  but  for  the  consummation  of  all 
that  went  before,  for  their  sakes  he  becomes  obedient  to 
death,  the  death  of  the  cross;  so  he  professeth  to  his  Father, 
John  xvii.  19.  'For  their  sakes  I  sanctify  myself;'  I  dedicate 
myself  as  an  off'ering,  as  a  sacrifice  to  be  killed  and  slain. 
This  was  his  aim  in  all  the  former,  that  he  might  die ;  he 

f  isa.  liii.  1.  g  Isa.  xlii.  1.  19.  John  xiv.  51. 

!i  Matt.  iii.  15."  *  Heb.  x.  7,  8. 


166  OF    COMMUNION    WITH 

was  born  and  Hived  that  he  might  die.     He  valued  them 
above  his  Hfe.     And  if  we  might  stay  to  consider  a  little 
what  was  in  this  death,  that  he   underwent  for  them,  we 
should  perceive  what  a  price  indeed  he  put  upon  them.  The 
curse^  of  the  law  was  in  it,  the  "\vrath  of  God  was  in  it,  the 
loss  of  God's  "presence  was  in  it.     It  was  a  "fearful  cup  that 
he  tasted  of,  and  drank  of,  that  they  might  never  taste  of  it. 
A  man  would  not  for  ten  thousand  worlds  be  willing  to  un- 
dergo, that  which  Christ  underwent  for  us  in  that  one  thmg 
of  desertion  from  God,  were  it  attended  with  no  more  dis- 
tress, but  what  a  mere  creature  might  possibly  emerge  from 
under.     And  what  thoughts  we  should  have  of  this,  himself 
tells  us,  John  xv.  13.  '  Greater  love  hath  none  than  this,  that 
one  lay  down  his  life  for  his  friends.'     It  is  impossible  there 
should  be  any  greater  demonstration   or  evidence   of  love 
than  this  ;  what  can  any  one  do  more  ?    And  yet  he  tells  us 
in  another  place,  that  it  hath  another  aggravation  and  height- 
ening, Rom.  V.  8.  '  God  commendeth  his  love  to  us,  in  that, 
whilst  we  were  yet  sinners,  Christ  died  for  us.'     When  he 
did  this  for  us  we  were  sinners,  and  enemies  whom  he  might 
justly  have  destroyed.     What  can  more  be  done?  to  die  for 
us  when  we  were  sinners  ?  such  a  death,  in  such  a  manner, 
with  such  attendances  of  wrath  and  curse;  a  death  accom- 
panied with  the  worst  that  God  had  ever  threatened  to  sin- 
ners, argues  as  high  a  valuation  of  us,  as  the  heart  of  Christ 
himself  was  capable  of. 

For  one  to  part  with  his  glory,  his  riches,  his  ease,  his  life, 
his  love  from  God,  to  undergo  loss,  shame,  wrath,  curse, 
death,  for  another,  is  an  evidence  of  a  dear  valuation,  and 
that  it  was  all  on  this  account  v/e  are  informed,  Heb.  xii.  2. 
Certainly  Christ  had  a  dear  esteem  of  them,  that  rather  than 
they  should  perish,  that  they  should  not  be  his,  and  be  made 
partakers  of  his  glory,  he  would  part  with  all  he  had  for 
their  sakes  ;  Eph.  v.  25,  26. 

There  would  be  no  end  should  I  go  through  all  the  in- 
stances of  Christ's  valuation  of  believers  in  all  their  deli- 
verances, afflictions,  in  all  conditions  of  sinning  and  suffer- 
ing, what  he  hath  done,  what  he  doth  in  his  intercession, 
what  he  delivers  them  from,  what  he  procures  for  them  ;  all 

k  Heb.  ii.  14,  15.  '  Gal.  iii  .13.  ""2  Cor.  v.  21. 

°  Psal.  xxii.  1.  "  Matt.  xxvi.  39. 


THE    SON    JESUS    CHRIST.  167 

telling  out  this  one  thing,  they  are  the  apple  of  his  eye,  his 
jewel,  his  diadem,  his  crown. 

2.  In  comparison  of  others.  All  the  world  is  nothing  to 
him  in  comparison  of  them.  They  are  his  garden  ;  the  rest 
of  the  world  a  wilderness  ;  Cant.  iv.  12.  '  A  garden  inclosed 
is  my  sister,  my  spouse,  a  spring  shut  up,  a  fountain  sealed.' 
They  are  his  inheritance,  the  rest,  his  enemies  of  no  regard 
with  him.  So  Isa.  xliii.  3,  4.  '  I  am  the  Lord  thy  God,  the 
Holy 'One  of  Israel, thy  Saviour;  I  gave  Egypt  for  thy  ran- 
som, Ethiopia  and  Seba  for  thee  ;  since  thou  wast  Pprecious 
in  my  sight,  thou  hast  been  honourable,  and  I  have  loved 
thee,  therefore  will  I  give  men  for  thee,  and  people  for  thy 
life.'  The  reason  of  this  dealing  of  Christ  with  his  church 
in  parting  u'ith  all  others  for  them,  is  because  he  loves  her ; 
she  is  precious  and  honourable  in  his  sight,  thence  he  puts 
this  great  esteem  upon  her.  Indeed  he  disposeth  of  all  na- 
tions, and  their  interest  according  as  is  for  the  good  of 
believers  ;  Amos  ix.  9.  in  all  the  siftings  of  the  nations, 
the  eye  of  God  is  upon  tlie  house  of  Israel,  not  a  grain 
of  them  shall  perish.  Look  to  heaven,  angels  are  ap- 
pointed to  minister  for  them;  Heb.  i.  14.  Look  into  the 
world,  the  nations  in  general  are  either  'i  blessed  for  their 
sakes,  or  ""  destroyed  on  their  account;  preserved  to  try 
them,  or  rejected  for  their  cruelty  towards  them;  and  will 
receive  from  Christ  their  ^  final  doom  according  to  their  de- 
portment towards  these  despised  ones  :  on  this  account  are 
the  pillars  of  the  earth  borne  up,  and  patience  is  exercised 
towards  the  perishing  world.  In  a  word,  there  is  not  the 
meanest,  the  weakest,  the  poorest  believer  on  the  earth,  but 
Christ  prizeth  him  more  than  all  the  world  besides;  were 
our  hearts  filled  much  with  thoughts  hereof,  it  would  tend 
much  to  our  consolation. 

To  answer  this,  believers  also  value  Jesus  Christ;  they 
have  an  esteem  of  him  above  all  the  world,  and  all  things  in 
the  world.  You  have  been  in  part  acquainted  with  this  be- 
fore, in  the  account  that  was  given  of  their  delight  in  him, 
and  inquiry  after  him.  They  say  of  him  in  their  hearts  con- 
tinually as  David,  '  Whom  have  I  in  heaven  but  thee,  and 

P  Amorem  istum  non  esse  vulgarem  ostendit,  duin  nos  pretiosos  esse  dicit.    Calv. 
in  loc.    . 

1  Gen.  xii.  3.  JMich.  v.  7,  8.  •■  Isa.  xxxiv.  8.  Ixiii.  4.  hxxiv.  3.5. 

*  Matt.  xxiv.  35—38. 


168  OF    COMMUlSriON    WITH 

whom  on  earth  that  I  desire  besides  thee  V  Psal.  Ixxiii.  25. 
Neither  heaven  nor  earth  will  yield  them  an  object  anyway 
comparable  to  him,  that  they  can  delight  in. 

1.  They  value  him  above  all  other  things  and  persons; 
'  Mallem/  said  one,* '  ruere  cum  Christo,  quam  regnare  cum 
Csesare.  Pulchra  terra,  pulchrum  ccelum,  sed  pulcherrimus 
dominus  Jesus.'  Christ  and  a  duns:eon,  Christ  and  a  cross 
is  infinitely  sweeter  than  a  crown,  a  sceptre  without  him  to 
their  souls.  So  was  it  with  Moses,  Heb.  xi.  26.  *  He  es- 
teemed the  reproach  of  Christ  greater  riches  than  the  trea- 
sures of  Egypt.'  The  reproach  of  Christ  is  the  worst  conse- 
quent that  the  wickedness  of  the  world  or  the  malice  of  Sa- 
tan can  bring  upon  the  followers  of  him.  The  treasures  of 
Egypt  were  in  those  days  the  greatest  in  the  world  ;  Moses 
despised  the  very  best  of  the  world,  for  the  worst  of  the 
cross  of  Christ.  Indeed  himself  hath  told  believers,  that  if 
they  love  any  thing  better  than  him,  father  or  mother,  they 
are  not  worthy  of  him.  A  despising  of  all  things  for  Christ, 
is  the  very  first  lesson  of  the  gospel.  Give  away  all,  take 
up  the  cross  and  follow  me,  was  the  way  whereby  he  tried 
his  disciples  of  old,  and  if  there  be  not  the  same  mind  and 
heart  in  us,  we  are  none  of  his. 

2.  They  value  him  above  their  lives.  Acts  xx.  24.  *  My 
life  is  not  dear  that  I  may  perfect  my  course  with  joy,  and 
the  ministry  I  have  received  of  the  Lord  Jesus.'  Let  life  and 
all  go,  so  that  I  may  serve  him,  and  when  all  is  done,  enjoy 
him,  and  be  made  like  to  him.  It  is  known  what  is  report- 
ed of  "Ignatius  when  he  was  led  to  martyrdom,  'Let  what 
will,'  said  he,  'come  upon  me,  only  so  I  may  obtain  Jesus 
Christ.'  Hence  they  of  old  rejoiced  when  whipped,  scourg- 
ed, put  to  shame  for  his  sake  ;  Acts  v.  41.  Heb.  xi.  all  is 
welcome  that  comes  from  him,  or  for  him.  The  lives  they 
have  to  live,  the  death  they  have  to  die,  is  little,  is  light 
upon  the  thoughts  of  him  who  is  the  stay  of  their  lives  and 
the  end  of  their  death.  Were  it  not  for  the  refreshment 
which  daily  they  receive  by  thoughts  of  him,  they  could  not 
live  ;  their  lives  would  be  a  burden  to  them,  and  the  thoughts 

*■  Luther. 
"  Nuv  aji^OfAcii  ^ct&MTJi;  Sivai,  ouSsv  Tovrtnv  rSov  opajf^ivaiv  iTfi^vy.Si,  I'va  rlv  'imroi/y  Xptir- 
Tov  Eypst).     ni/p,  (TTaugo?,  Sublet,  irvyiiXas-ii  la-rkuv,  nai  t£v  weXSv  itacr-Braa-fjioi,  xptt  navroi 
rou  a(ifj,a,roq  cwTpi^fl  Kcd  Ba.o'avoi  loZ  Sia^o'Xou  e"?  IjKe  lx&£o<riy,  I'va  \nToZv  Xjte-Tov  a/rta- 
'Kavrui.  Vit,  Ignat. 


THE    SON    JESUS    CHRIST.  169 

of  enjoyment  of  him  made  them  cry  with  Paul,  Oh  that  they 
were  dissolved.  The  stories  of  the  martyrs  of  old,  and  of  late, 
the  sufferers  in  giving  witness  to  him,  under  the  dragon, 
and  under  the  false  prophet,  the  neglect  of  life  in  women 
and  children  on  his  account,  contempt  of  torments  whilst 
his  name  sweetened  all,  have  rendered  this  truth  clear  to 
men  and  angels. 

3.  They  value  him  above  all  spiritual  excellencies  and 
all  other  righteousness  whatever;  Phil.  iii.  7,  8.  *  Those 
things  which  were  advantage  to  me,  I  esteemed  loss  for 
the  excellency  of  the  knowledge  of  Christ  Jesus  my  Lord ; 
for  whose  sake  I  have  lost  all  things,  and  do  esteem  them 
common  that  I  may  gain  Christ,  and  be  found  in  him.' 
Having  recounted  the  excellencies  which  he  had,  and  the 
privileges  which  he  enjoyed  in  his  Judaism,  which  were  all 
of  a  spiritual  nature,  and  a  participation  wherein,  made  the 
rest  of  his  countrymen  despise  all  the  world,  and  look  upon 
themselves  as  the  only  acceptable  persons  with  God,  resting 
on  them  for  righteousness,  the  apostle  tells  us  what  is  his 
esteem  of  them  in  comparison  of  the  Lord  Jesus ;  they  are 
loss  and  dung,  things  that  for  his  sake,  he  had  really  suf- 
fered the  loss  of ;  that  is,  whereas  he  had  for  many  years 
been  a  zealot  of  the  law^,  seeking  after  a  righteousness  as  it 
were  by  the  works  of  it;  Rom.  ix.  31.  instantly  serving  God 
day  and  night  to  obtain  the  promise  ;  Acts  xxvi.  7.  living 
in  all  good  conscience  from  his  youth  ;  Acts  xxii.  all  the 
while  very  zealous  for  God  and  his  institutions,  now  wil- 
lingly casts  away  all  these  things,  looks  upon  them  as  loss 
and  dung,  and  could  not  only  be  contented  to  be  without 
them,  but  as  for  that  end  for  which  he  sought  after  them,  he 
abhorred  them  all.  When  men  have  been  strongly  con- 
vinced of  their  duty,  and  have  laboured  many  years  to  keep 
a  ''good  conscience,  have  prayed,  and  heard,  and  done  good, 
and  denied  themselves,  and  been  ^  zealous  for  God,  and  la- 
boured with  all  their  might  to  ^  please  him,  and  so  at  length 
to  come  to  enjoy  him;  they  had  rather  *part  with  all  the 
world,  life,  and  all,  than  with  this  they  have  wrought.  You 
know  how  unwilling  we  are  to  part  with  any  thing  we  have 
laboured,  and  beaten  our  heads  about  ?   How  much  more 

»  Acts  xxiii.  1.  y  Rom.  x.  2 — 4. 

*  Acts  Xxvi,  7.  *  Johnix.  40.  Rom.  ix.  30,  31. 


170  OF    COMMUNION    WITH 

when  the  things  are  so  excellent,  as  our  duty  to  God,  blame- 
lessness  of  conversation,  hope  of  heaven,  and  the  like,  which 
we  have  beaten  our  hearts  about.  But  now  when  once 
Christ  appears  to  the  soul,  when  he  is  known  in  his  excel- 
lency, all  these  things  as  without  him,  have  their  paint 
washed  off,  their  beauty  fades,  their  desirableness  vanish- 
eth,  and  the  soul  is  not  only  contented  to  part  with  them  all, 
but  puts  them  away  as  a  defiled  thing  ;  and  cries,  in  the 
Lord  Jesus  only  is  my  righteousness*^  and  glory.  Prov.  iii. 
13 — 15.  among  innumerable  testimonies  maybe  admitted  to 
give  witness  hereunto, '  Happy  is  the  man  that  findeth  wis- 
dom, and  the  man  that  getteth  understanding.  For  the  mer- 
chandize of  it,  is  better  than  the  merchandize  of  silver,  and 
the  gain  thereof  than  fine  gold  :  she  is  more  precious  than 
rubies,  and  all  the  things  that  thou  canst  desire,  are  not  to 
be  compared  to  her.'  It  is  of  Jesus  Christ,  the  wisdom  of 
God,  the  eternal  wisdom  of  the  Father,  that  the  Holy  Ghost 
speaks,  as  is  evident  from  the  description  which  is  given 
hereof,  chap.  viii.  He  and  his  ways  are  better  than  silver  and 
gold,  rubies,  and  all  desirable  things ;  as  in  the  gospel  he 
likens  himself  to  the  *  *  pearl  in  the  field,'  which  when  the 
merchantman  finds,  he  sells  all  that  he  hath  to  purchase. 
All  goes  for  Christ,  all  righteousness  without  him,  all  ways 
of  religion,  all  goes  for  that  one  pearl.  The  glory  of  his 
Deity,  the  excellency  of  his  person,  his  all-conquering  de- 
sirableness, ineffable  love,  wonderful  undertaking,  unspeak- 
able condescensions,  effectual  mediation,  complete  righte- 
ousness, lie  in  their  eyes,  ravish  their  hearts,  fill  their  affec- 
tions, and  possess  their  souls.  And  this  is  the  second  mu- 
tual conjugal  affection  between  Christ  and  believers,  all 
which  on  the  part  of  Christ,  may  be  referred  unto  two  heads. 
(1.)  Ail  that  he  parted  withal,  all  that  he  did,  all  that  he 
suffered,  all  that  he  doth  as  mediator,  he  parted  withal,  did, 
suffered,  doth,  on  the  account  of  his  "^love  to,  and  esteem  of 
believers.  He  parted  with  the  greatest  glory,  he  underwent 
the  greatest  misery,  he  doth  the  greatest  works  that  ever 
were,  because  he  loves  his  spouse  ;  because  he  values  be- 
lievers.    What  can  more,  what  can  farther  be  spoken  ?  how 

b  Isa.  xlv.  24. 
c  Matt.  xiii.  45,  46.     Principium  culraenque  omnium  rerum  pretii,   margaritfe 
tenent.     PI  in. 

<i  Gal.  ii.  20.   1  John  iii.  2.  Rev.  1.5,  6.  Eph.  v.  25,  26.  Heb.  x.  9, 10. 


THE    SON    JESUS    CHRIST.  171 

little  is  the  depth  of  that  which  is  spoken  fathomed  ?  how 
unable  are  we  to  look  into  the  mysterious  recesses  of  it? 
He  so  loves,  so  values  his  saints,  as  that  having  from  eter- 
nity undertaken  to  bring  them  to  God,  he  rejoices  his  soul 
in  the  thoughts  of  it;  and  pursues  his  design  through  hea- 
ven and  hell,  life  and  death,  by  suffering  and  doing,  in  mi- 
sery and  with  power,  and  ceaseth  not  until  he  bring  it  to 
perfection.     For, 

(2.)  He  doth  so  value  them,  as  that  he  will  not  lose  any 
of  them  to  eternity,  though  all  the  world  should  combine  to 
take  them  out  of  his  hand.     When  in  the  days  of  his  flesh 
he  foresaw  what  opposition,  what  danger,  what  rocks,  they 
should  meet  v;ithal,  he  cried  out  '  Holy  Father  keep  them,' 
John  xvii.   11.  let  not  one   of  them  be  lost;  and   tells  us 
plainly,  John  x.  28.  '  that  no  man  shall  take  his  sheep  out 
of  his  hand.'     And  because  he  was  then  in  the  form  of  a 
servant,  and  it  might  be  supposed  that  he  might  not  be  able 
to  hold  them,  he  tells  them  true,  as  to  his  present  condition 
of  carrying   on   the  work    of  mediation,  his  '  Father  was 
greater  than  he,'*  and  therefore  to  him  he  co  mmittedthem, 
and  none  should  take  them  out  of  his  Father's  hands  ;  John 
X.  29.  and  whereas  the  world,  afflictions,  and  persecutions, 
which  are  without,  may  be  conquered,  and  yet  no  security 
given,  but  that  sin  from  within,  by  the  assistance  of  Satan 
may  prevail  against  them  to  their  ruin  ;  as  he  hath  provided 
against  Satan   in  his  promise,  that  the  gates  of  hell  shall 
not  prevail  against  them,  so  he  hath  taken  care  that  sin  it- 
self shall  not  destroy  them.     Herein  indeed  is  the  depth  of 
his  love  to   be   contemplated,  that  whereas  his  holy  soul 
hates  every  sin,  it  is  a  burden,  an  abomination,  a  new  wound 
to  him,  and  his  poor  spouse  is  sinful,  believers  are   full  of 
sins,  failings,  and  infirmities,  he  hides  all,  covers  all,  bears 
with  all,  rather  than  he  will  lose  them ;   by  his  power  pre- 
serving them  from  such  sins  as  a  remedy  is  not  provided  for 
in  the  covenant  of  grace.     Oh  the  world  of  sinful  follies, 
that  our  dear  Lord  Jesus  bears  withal  on  this  account  !  are 
not  our  own  souls  astonished  with  the  thoughts  of  it  ?  Infi- 
nite    patience,    infinite    forbearance,    infinite    love,   infinite 
grace,  infinite  mercy,  are  all  set  on  work  for  this  end,  to 
answer  this  his  valuation  of  us. 

«  John  XXV.  28. 


]72  OF    COMMUNION    WITH 

2.  On  our  part  it  may  also  be  referred  to  two  heads. 

(1.)  That  upon  the  discovery  of  him  to  our  souls,  they 
rejoice  to  ''part  with  all  things  wherein  they  have  delighted, 
or  reposed  their  confidence  for  him  and  his  sake,  that  they 
may  enjoy  him.  Sin  and  lust,  pleasure  and  profit,  righteous- 
ness and  duty,  in  their  several  conditions,  all  shall  go  so 
they  may  have  Christ. 

(2.)  That  they  are  willing  to  part  with  all  things  rather 
than  with  ^  him,  when  they  do  enjoy  him.  To  think  of  part- 
ing with  peace,  health,  liberty,  relations,  wives,  children,  it 
is  offensive,  heavy,  and  grievous  to  the  best  of  the  sahits. 
But  their  souls  cannot  bear  the  thoughts  of  parting  with  Jesus 
Christ ;  such  a  thought  is  cruel  as  the  grave.  The  worst 
thoughts  that  in  any  fear  ''  in  desertions  that  they  have  of' 
hell,  is  that  they  shall  not  enjoy  Jesus  Christ.  So  they  may 
enjoy  him,  here,  hereafter,  be  like  him,  be  ever  with  him, 
stand  in  his  presence,  they  can  part  with  all  things  freely, 
cheerfully,  be  they  never  so  beautiful  in  reference  to  this 
life,  or  that  which  is  to  come. 

3.  The  third  conjugal  affection  on  the  part  of  Christ  is 
pity  and  compassion.  As  a  man  '  nourisheth  and  cherish- 
eth  his  ■'Own  flesh,  so  doth  the  Lord  his  church  ;'  Eph.  v.  29. 
Christ  hath  a  fellow-feeling  with  his  saints  in  all  their  trou- 
bles as  a  man  hath  with  his  own  flesh.  This  act  of  the  con- 
jugal love  of  Christ,  relates  to  the  many  trials  and  pressures 
of  afflictions  that  his  saints  meet  withal  here  below.  He 
doth  not  deal  with  believers  as  the  Samaritans  with  the 
Jews,  that  fawned  on  them  in  their  prosperity,  but  de- 
spised them  in  their  trouble;  he  is  as  a  tender  'Father,  who 
though  perhaps  he  love  all  his  children  alike,  yet  he  will 
take  most  pains  with,  and  give  most  of  his  presence  unto, 
one  that  is  sick  and  weak,  though  therein  and  thereby,  he 
may  be  made  most  forward,  and  as  it  should  seem  hardest 
to  be  borne  with.  And,  which  is  more  than  the  pity  of  any 
father  can  extend  to,  he  himself  suffers  with  them,  and  takes 
share  in  all  their  ti'oubles. 

Now  all  the  sufferings  of  the  saints  in  this  world,  wherein 

(  Matt.  xiii.  45,  46.  Phil.  iii.  8.  S  Matt.  x.  37. 

•^  Cant.  viii.  6.  '  Kai  roZro  fjioi  rZv  Iv  aSoii  jto?.a9-Ea)v  SapurEpov  av  e'iti.  Basil. 

^  Fateor  insitam  nobis  esse  corporis  nostri  charitatem.  Senec.  Epist.  14. — Ge- 
neri  animantiuni  omni  a  natura  tributum  ut  se  vitam  corpusque  tueatur,  Cicer. 
Off.  1.  '  Psal.  ciii.  13. 


THE    SON    JESUS    CHRIST.  173 

their  head  and  husband  exerciseth  pity,  tenderness,  care, 
and  compassion  towards  them  are  of  two  sorts,  or  may  be  re- 
ferred to  two  heads. 

(1.)  Temptations. 

(2.)  Afflictions. 

(1.)  Temptations  (under  which  head,  I  comprise  sin  also, 
whereto  they  tend);  as  in,  from,  and  by  theirown  infirmities, 
as  also  from  their  adversaries  without.  The  frame  of  the 
heart  of  Christ,  and  his  deportment  tov/ards  them  in  this 
condition  you  have,  Heb.  iv.  15.  'We  have  not  an  high- 
priest  which  cannot  be  touched  with  our  infirmities.'  We 
have  not  such  a  one,  as  cannot.  The  two  negations  do 
vehemently  affirm  that  we  have  such  an  high-priest  as  can 
be,  or  is  touched;  the  Vvord,  'touched,'  comes  exceedingly 
short  of  expressing  the  original  word  ;  it  is  'crvjUTraS'rjcrat  to 
'  suffer  together.'  We  have,  saith  the  apostle,  such  an  high- 
priest  as  can,  and  consequently  doth  sufter  with  us,  endure 
our  infirmities ;  and  in  what  respect  he  suffers  with  us,  in 
regard  of  our  infirmities,  or  hath  a  fellow-feeling  with  us  in 
them,  he  declares  in  the  next  words,  for  he  was  '  tempted 
like  unto  us  ;'  ver.  16.  it  is  as  our  "^infirmities,  our  tempta- 
tions, spiritual  weakness ;  therein,  in  particular  hath  he  a 
compassionate  sympathy  and  fellow-feeling  with  us.  What- 
everbe  our  infirmities,  so  far  as  they  are  our  temptations,  he 
doth  suffer  with  us  under  them,  and  compassionates  us. 
Hence  at  the  last  "  day  he  saith  *  I  was  hungry'  &c.  There 
are  two  ways  of  expressing  a  fellow-feeling  and  suffering 
with  another. 

[1.]  Per'  benevolam  condolentiam ;  a   'friendly  grieving.' 

[2.]  Per  gratiosam  opitulationem ;  a  *  gracious  supply  :' 
both  are  eminent  in  Christ. 

[1.]  He  °  grieves  and  labours  with  us  ;  Zech.  i.  12.  '  The 
ansel  of  the  Lord  answered  and  said,  O  Lord  of  hosts,  how 
long  wilt  thou  not  have  mercy  on  Jerusalem.     He  speaks 

I  Hoc  quidem  certum  est,  hoc  vocabulo,  sunnnum  ilium  consensum  niembrorum  et 
capitis,  significari,  de  quo  toties  Paulus  disserit.  Deinde  ut  cum  de  Deo  loquitur, 
ita,  etiam  dc  Christo  glorioso  dissereus  scriptura,  ad  nostrum  captum  se  demittit. 
Gloriosum  autem  ad  dextrara  patris  Christum  sedere  credimus ;  ubi  dicitur  iiostris 
malis  affici,  quod  sibi  facturum  ducat  quicquid  nobis  sitinjuriae ;  altiores  spcculatio- 
nes  scrutari,  nee  utile  nee  tutum  existimo.  Bez.  inloc. 

m  Rom.  viii.  26.  1  Cor.  xi.  32.  2  Cor.  xi.  30.  xii.  9,  10.  Gal.  iv.  13. 
n  Matt.  XXV.  34.  «  Acts  ix.  4.  Isa.  Ixiii.  9. 


174  OF    COMMUNION    WITH 

as  one  intimately  affected  with  the  state  and  condition  of 
poor  Jerusalem,  and  therefore  he  hath  bid  all  the  world 
take  notice,  that  what  is  done  to  them  is  done  to  him  ;  chap, 
ii.  8,  9.  yea,  to  the  p  apple  of  his  eye. 

[2.]  In  the  second  he  abounds;  Isa.  xl.  11.  '  He  shall 
feed  his  flock  like  a  shepherd,  he  shall  gather  the  lambs 
with  his  arm,  and  carry  them  in  his  bosom,  and  gently  lead 
them  that  are  with  young.'  Yea,  we  have  both  here  together, 
tender  compassionateness  and  assistance.  The  whole  frame 
wherein  he  is  here  described,  is  a  ''frame  of  the  greatest 
■■  tenderness,  compassion,  condescension  that  can  be  ima- 
gined. His  people  are  set  forth  under  many  infirmities  ; 
some  are  Iambs,  some  great  with  young,  some  very  tender, 
some  burdened  with  temptations,  nothing  in  any  of  them  all 
strong  or  comely.  To  them  all,  Christ  is  '  a  shepherd,  that 
feeds  his  own  sheep,  and  drives  them  out  to  pleasant  pasture  ; 
where  if  he  sees  a  poor  weak  lamb,  doth  not  thrust  it  on,  but 
takes  him  into  his  bosom,  where  he  both  easeth  and  refresh- 
eth  him ;  he  leads  him  gently  and  tenderly.  As  did  Jacob 
them  that  were  burdened  with  *  young,  so  doth  our  dear 
Lord  Jesus  witli  his  flock  in  the  several  ways  and  paths 
wherein  he  leads  them.  \^'hen  he  sees  a  poor  soul  weak, 
tender,  halting,  ready  to  sink  and  perish,  he  takes  him  into 
his  arms  by  some  gracious  promise  administered  to  him, 
carries  him,  bears  him  up  when  he  is  not  able  to  go  one 
step  forward.  Hence  is  his  great  quarrel  with  those  shep- 
herds, Ezek.  xxxiv,  4.  'Woe  be  to  you  shepherds,  the  dis- 
eased have  ye  not  strengthened,  neither  have  ye  healed  that 
which  was  sick,  neither  have  ye  bound  up  that  which  was 
broken,  neither  have  ye  brought  again  that  which  was  driven 
away,  neither  have  ye  sought  that  which  was  lost.'  This  is 
that  which  our  careful,  tender  husband  would  have  done. 

So  mention  being  made  of  his  compassionateness  and 
fellow-suffering  with  us,  Heb.  iv.  15.  it  is  added,  ver.    16. 

P  Deut.  xxxii.  10.  Psal.  xvii.  8. 
1  Er^  ipse  capellas  protinus  seger  ago  ;  banc  etiam  vixTytire  duco,  &c. — Virg. 
•■  Quod  frequenter  in  scriptura.  Pastoris  nomen  Deus  usurpat,  personamque 
induit,  non  vulgare  est  teneri  in  nos  anioris  signura  ;  nam  quum  humilis  et  abjecta 
sit  loquendi  forma,  singulariter  erga  nos  affectus  sit  opportet,  qui  se  nostri  causa  ita 
demittere  non  gravatur  :  niirum  itaque  nisi  tam  blanda  et  familiaris  imitatio  ad  eum 
nos  alliciat  — Calvin  in  Fsal.  xxiii.  1. 

s  Heb.  xiii.  20.  1  Pet.  ii.  25.  v.  4.  Psal.  xxiii.  1.  Zech.  xiii.  7.  Isa.  xliv.  18. 
Ezek.  xxxiv.  23.  John  X.  11,  12.  16.  '  Gen.  xxxiii.  13. 


THE    SON    JESUS    CHRIST.  175 

that  he  administers,  X"?''^  ^'C  evKuipov  (5o{]^tiav,  seasonable 
grace,  grace  for  help  in  a  time  of  need.  This  is  an  evidence 
of  compassion,  when  like  the  Samaritan,  v/e  afford  seasonable 
help ;  to  lament  our  troubles,  or  miseries  without  affording 
help,  is  to  no  purpose.  Now  this  Christ  doth,  he  gives 
evKtiipov  l^oii^iiav  seasoneible  help.  Help  being atliing  that 
regards  want,  is  always  excellent;  but  its  coming  in  season, 
puts  a  crown  upon  it.  A  pardon  to  a  malefactor  when  he  is 
ready  to  be  executed,  is  svi^eet  and  welcome.  Such  is  the 
assistance  given  by  Christ ;  all  his  saints  may  take  this  as 
a  sure  rule,  both  in  their  temptations  and  afflictions  ;  when 
they  can  want  them,  they  shall  not  want  relief;  and  when 
they  can  bear  no  longer,  they  shall  be'reiieved  ;   1  Cor.  x.  13, 

So  it  is  said  emphatically  of  him,  Heb.  ii.  13.  'In  that 
he  himself  hath  suffered,  being  tempted,  he  is  able  to  succour 
them  that  are  tempted.'  It  is  true,  there  is  something  in  all 
our  temptations  more  than  was  in  the  temptation  of  Christ. 
There  is  something  in  ourselves  to  take  part  with  every  temp- 
tation; and  there  is  enough  in  ourselves  to  "tempt  us, 
though  nothing  else  should  appear  against  us.  With  Christ 
it  was  not  so  ;  John  xiv.  30.  but  this  is  so  far  from  taking 
off  his  compassion  towards  us,  that  on  all  accounts  what- 
ever it  doth  increase  it ;  for  if  he  will  give  us  succour  be- 
cause we  are  tempted,  the  sorer  our  temptations  are,  the 
more  readv  will  he  be  to  succour  us.  Take  some  instances 
of  Christ's  giving  Eujcaipov  jSo/jS-emv,  seasonable  help  in  and 
under  temptations  unto  sin  :  now  this  he  doth  several 
ways. 

[1.]  By  keeping  the  soul  which  is  liable  to  temptation 
and  exposed  to  it,  in  a  strong  habitual  bent  against  that  sin 
that  he  is  obnoxious  to  the  assaults  of.  So  it  was  in  the 
case  of  Joseph ;  Christ  knew  that  Joseph's  great  trial,  and 
that  whereon  if  he  had  been  conquered  he  had  been  undone, 
would  lie  upon  the  hand  of  his  mistress  tempting  him  to 
lewdness  ;  whereupon  he  kept  his  heart  in  a  steady  frame 
against  that  sin,  as  his  answer  without  the  least  delibera- 
tion argues  ;  Gen.  xxxix.  9.  In  other  things  wherein  he  was 
not  so  deeply  concerned,  Joseph's  heart  was  not  so  fortified 
by  habitual  grace ;  as  it  appears  by  his  swearing  by  the 
"life  of  Pharaoh.     This  is  one  way  whereby  Christ  gives 

"  James  i.  14,  15.  '^  Gen,  xlii.  15, 


176  OF    COMMUNIOX    WITH 

suitable  help  to  his,  in  tenderness  and  compassion.  The 
saints  in  the  course  of  their  lives,  by  the  company,  society, 
business,  they  are  cast  upon,  are  liable  and  exposed  to 
temptations,  great  and  violent ;  some  in  one  kind,  some  in 
another.  Herein  is  Christ  exceedingly  kind  and  tender  to 
them  in  fortifying  their  hearts  with  abundance  of  grace,  as 
to  that  sin,  unto  temptations  whereunto  they  are  most  ex- 
posed, when  perhaps  in  other  things  they  are  very  weak, 
and  are  often  surprised. 

[2.]  Christ  sometimes,  by  some  strong  impulse  of  actual 
grace,  recovers  the  soul  from  the  very  borders  of  sin.  So  it 
was  in  the  case  of  David,  1  Sam.  xxiv.  4 — 6.  He  was  almost 
gone,  as  he  speaks  himself, his  feethad  well  nigh  slipped.  The 
temptation  was  at  the  door  of  prevalency  when  a  mighty 
impulse  of  grace  recovers  him.  To  shew  his  saints  what  they 
are,  their  own  weakness  and  infirmity,  he  sometimes  suffers 
them  to  go  to  the  very  edge  and  brow  of  the  hill,  and  then 
causeththem  to  hear  a  word  behind  them  saying,  This  is  the 
right  way,  walk  in  it ;  and  that  with  power  and  efficacy,  and 
so  recovers  them  to  himself. 

[3.]  By  taking  away  the  temptation  itself,  when  it  grows 
so  strong  and  violent  that  the  poor  soul  knows  not  what  to 
do.  This  is  called  'delivering  the  godly  out  of  temptation,' 
2  Pet.  ii.  9.  as  a  man  is  plucked  out  of  the  snare,  and  the 
snare  left  behind  to  hold  another.  This  have  I  known  to 
be  the  case  of  many  in  sundry  perplexing  temptations. 
When  they  have  been  quite  weary,  have  tried  all  means  of 
help  and  assistance,  and  have  not  been  able  to  come  to  a 
comfortable  issue,  on  a  sudden,  unexpectedly  the  Lord 
Christ,  in  his  tenderness  and  compassion,  rebukes  Satan, 
that  they  hear  not  one  word  more  of  him  as  to  their  temp- 
tation. Christ  comes  in  in  the  storm,  and  saith.  Peace,  be 
still. 

[4.]  By  giving  in  fresh  supplies  of  grace  according  as 
temptations  do  grow  or  increase.  So  was  it  in  the  case  of 
Paul,  2  Cor.  xii.  9.  '  My  grace  is  sufficient  for  thee.'  The 
temptation,  whatever  it  were,  grew  high,  Paul  was  earnest 
for  its  removal,  and  receives  only  this  answer  of  the  suf- 
ficiency of  the  grace  of  God  for  his  supportment,  notwith- 
standing all  the  growth  and  increase  of  the  temptation. 

[5.]  By  giving  them  wisdom,  to  make  a  right,  holy,  and 


THE    SON"    JESUS    CHRIST.  177 

spiritual  improvement  of  all  temptations.  James  bids  us  'jcount 
it  all  joy,  when  we  fall  into  manifold  temptations  ;'  James  i. 
2.  which  could  not  be  done,  were  there  not  a  holy  and  spi- 
ritual use  to  be   made    of  them,  which  also  himself  mani- 
fests in  the  words  follovvino-.     There  are  manifold  uses  of 
temptations,  which  experienced  Christians,  with  assistance 
suitable  from  Christ,  may  make  of  them.     This  is  not  the 
least  that  by  them  we  are  brought  to  know  ourselves.     So 
Hezekiah  was  left,  to  be  tried  to  know   what  was  in  him. 
By  temptation,   some  bosom,  hidden  corruption  is  often- 
times discovered  that  the  soul  knew  not  of  before.     As  it 
was  with^  Hazael  in  respect  of  enormous  crimes  ;  so  in  les- 
ser things  with  the  saints.     They  would  never  have  believed 
there  had  been  such  lusts  and  corruptions  in  them  as  they 
liave  discovered  upon  theirtemptations.     Yea,  divers  having 
been  tempted  to  one  sin,  have  discovered  another  that  they 
thought  not  of.     As  some  being  tempted  to  pride,  or  world- 
liness,  or  looseness  of  conversation,  have  been  startled  by  it 
and  led  to  a  discovery  of  neglect  of  many  duties,  and  much 
communion  with  God,  which  before  they  thought  not  of. 
And  this  is  from  the  tender  care  of  Jesus  Christ,  giving  them 
in  suitable  help,  without  which  no  man  can  possibly  make 
use  of,   or   improve  a  temptation.     And  this   is  a  suitable 
help   indeed,  whereby  a  temptation  which  otherwise,  or  to 
other  persons,  might  be  a  deadly  wound,  proves  the  lanc- 
ing of  a  festered  sore,  and  the  letting  out  of  corruption  that 
otherwise  might  have  endanoered  the  life  itself.     So  1  Pet. 
i.  6.  'If  need  be  ye  are  in  heaviness  through  manifold  temp- 
tations.' 

[6.]  '  When  the  soul  is  at  any  time  more  or  less  over- 
come by  temptations,  Christ  in  his  tenderness  relieves  it  with 
mercy  and  pardon.'  So  that  his  shall  not  sink  utterly  under 
their  burden  ;  1  John  ii.  1,  2.  By  one  more,  or  all  of  these 
ways  doth  the  Lord  Jesus  manifest  his  conjugal  tenderness 
and  compassion  towards  the  saints,  in  and  under  their  temp- 
tations. 

(2.)  Christ  is  compassionate  towards  them  in  their  af- 
flictions ;  '  in  all  their  afflictions  he  is  afflicted  ;'  Isa.  Ixiii.  9. 
yea,  it  seems  that  all  our  afflictions  (at  least  those  of  one 
sort,  namely,  which  consist  in  persecutions)  are  his  in  the 

y  2  Kings  viii.  13. 
VOL.    X.  N 


178  OF    COMMUNION    WITH 

first  place,  ours  only  by  participation  ;  Col.  i.  24.  '  We^  fill 
up  the  measure  of  the  afflictions  of  Christ.'  Two  things 
evidently  manifest  this  compassionateness  in  Christ. 

[1.]  '  His  interceding  with  his  Father  for  their  relief;' 
Zech.  i.  12.  Christ  intercedeth  on  our  behalf  not  only  in  re- 
spect of  our  sins,  but  also  our  sufferings ;  and  when  the 
work  of  our  afflictions  is  accomplished,  we  shall  have  the 
relief"  he  intercedes  for.  The  Father  always  hears  him.  And 
we  have  not  a  deliverance  from  trouble,  a  recovering  of  health, 
ease  of  pain,  freedom  from  any  evil  that  ever  laid  hold  upon 
us,  but  it  is  given  us,  on  the  intercession  of  Jesus  Christ. 
Believers  are  unacquainted  with  their  own  condition,  if  they 
look  upon  their  mercies  as  dispensed  in  a  way  of  common 
providence.  And  this  may  indeed  be  a  cause  why  we  es- , 
teem  them  no  more,  are  no  more  thankful  for  them,  nor 
fruitful  in  the  enjoyment  of  them  ;  we  see  not  how,  by  what 
means,  nor  on  what  account  they  are  dispensed  to  us.  The 
generation  of  the  people  of  God  in  the  world  are  at  this  day 
alive,  undevoured,  merely  on  the  account  of  the  intercession 
of  the  Lord  Jesus.  His  compassionateness  hath  been  the 
fountain  of  their  deliverances.  Hence  oftentimes  he  rebukes 
their  sufferings  and  afSictions,  that  they  shall  not  act  to  the 
utmost  upon  them,  when  they  are  under  them.  He  is  with 
them  when  they  pass  through  fire  and  water.  Isa.  xliii.  2,  3. 

[2.]  In  that  he  doth  and  will,  in  the  winding  up  of  the 
matter,  so  sorely  revenge  the  quarrel  of  their  sufferings 
upon  their  enemies.  He  avenges  his  elect  that  cry  unto  him, 
yea,  he  doth  it  speedily.  The  controversy  of  Sion  leads  on 
the  day  of  his  vengeance ;  Isa.  xxxiv.  4.  He  looks  upon  them 
sometimes  in  distress,  and  considers  what  is  the  state  of  the 
world  in  reference  to  them  ;  Zach.  i.  11.  'We  have  walked 
to  and  fro  through  the  earth,  and,  behold,  all  the  earth  sitteth 
still,  and  is  at  rest ;'  say  his  messengers  to  him,  whom  he 
sent  to  consider  the  world  and  its  condition,  during  the  af- 
fliction of  his  people.  This  commonly  is  the  condition  of 
the  world  in  such  a  season;  they  are  at  rest  and  quiet,  their 
hearts  are  abundantly  satiated  ;•*  they  drink  wine  in  bowls, 
and  send  gifts  one  to  another.     Then  Christ  looks  to  see 

«  Taiv  'nTa.6nfjia.rcov  Christi  duo  sunt  genera  :  iirport^dft.ara,,  quse  passus  est  in  corpore 
suo,  et  u sTTi^iijUttTa,  quaa  in  Sanctis.  Zanc.  in.  loc. 

»Heb.vii.  25.  *»  Aiiws  vi,3— 6.  Rev.  xi.  10. 


THE    SON    JESUS    CHRIST.  179 

who  will  come  in  for  their  succour  ;  Isa.lix.  16,  17.  and  find- 
ing none  engaging  himself  for  their  relief,  by  the  destruc- 
tion of  their  adversaries,  himself  undertakes  it.  Now  this 
vengeance  he  accomplishes  two  ways. 

1st.  Temporally  upon  persons,  kingdoms,  nations,  and 
countries,  a  type  whereof  you  have,  Isa.  Ixiii.  1 — 6.  As  he 
did  it  upon  the  old  Roman  world ;  Rev.  vi.  16.  and  this  also 
he  doth  two  ways. 

(1st.)  By  calling  out  here  and  there  an  eminent  opposer, 
and  making  him  an  example  to  all  the  world;  so  he  dealt 
with  Pharaoh,  for  this  cause  have  I  raised  thee  up  ;  Exod.  ix. 
16.  So  he  doth  to  this  day,  he  lays  his  hand  upon  eminent 
adversaries  ;  fills  one  with  fury,  another  with  folly,  blasts  a 
third,  and  makes  another  wither,  or  destroys  them  utterly 
and  terribly.  As  a  provoked  lion,  he  lies  not  down  without 
his  prey. 

(2dly.)  In  general,  in  the  vials  of  his  wrath  which  he 
will  in  these  latter  days  pour  out  upon  the  antichristian 
world,  and  all  that  partake  with  them  in  their  thoughts  of 
vengeance  and  persecution.  He  will  miserably  destroy  them, 
and  make  such  work  with  them  in  the  issue,  that  whosoever 
hears,  both  his  ears  shall  tingle. 

2dly.  In  eternal  vengeance  will  he  plead  with  the  ad- 
versaries of  his  beloved  ;  Matt.  xxv.  41 — 44.  2  Thess.  i.  6. 
Jude  15.  It  is  hence  evident,  that  Christ  abounds  in  pity 
and  compassion  towards  his  beloved.  Instances  might  be 
multiplied,  but  these  things  are  obvious  and  occur  to  the 
thoughts  of  all. 

In  answer  to  this,  I  place  in  the  saints,  chastity  unto 
Christ  in  every  state  and  condition.  That  this  might  be  the 
state  of  the  church  of  Corinth,  the  apostle  made  it  his  en- 
deavour ;  2  Cor.  xi.  2,  3.  'I  have  espoused  you  to  one  hus- 
band, that  I  may  present  you  as  a  chaste  virgin  to  Christ. 
And  I  fear,  lest  by  any  means,  as  the  serpent  beguiled  Eve 
through  his  subtlety,  so  your  minds  should  be  corrupted 
from  the  simplicity  that  is  in  Christ.'  And  so  is  it  said  of 
the  followers  of  the  Lamb,  on  mount  Sion,  Rev.  xiv.  4. 
'These  are  they  that  are  not  defiled  with  women,  for  they  are 
virgins  :'  what  defilement  that  was  they  were  free  from,  shall 
be  afterward  declared. 

Now  there  are  three  things  wherein  this  cTiastity  consists, 

N  2 


180  OF    COMMUNION    WITH 

(1.)  The  not  taking  any  thing  into  their  affections  and 
esteem  for  those  ends  and  purposes  for  which  they  have  re- 
ceived Jesus  Christ.  Here  the  Galatians  failed  in  their  con- 
jugal affection  to  Christ ;  they  preserved  not  themselves 
chaste  to  him;  they  had  received  Christ  for  life,  and  justi- 
fication, and  him  only  ;  but  being  after  awhile  overcome  with*^ 
charms,  or  bewitched,  they  took  into  the  same  place  with 
him  the  righteousness  of  the  law.  How  Paul  deals  with 
them  hereupon  is  known  ;  how  sorely,  how  pathetically  doth 
he  admonish  them,  how  severely  reproved  them,  how  clearly 
convince  them  of  their  madness  and  folly  !  This  then  is  the 
first  chaste  affection  believers  bear  in  their  heart  to  Christ ; 
having  received  him  for  their  righteousness  and  salvation 
before  God,  for  the  fountain,  spring,  and  well-head  of  all 
their  supplies,  they  will  not  now  receive  any  other  thing 
into  his  room,  and  in  his  stead.  As  to  instance  in  one  par- 
ticular. We  receive  him  for  our"*  acceptance  with  God  ;  all 
that  here  can  stand  in  competition  with  him  for  our  affec- 
tions, must  be  our  own  endeavours  for  a  *  righteousness  to 
commend  us  to  God.  Now  this  must  be  either  before  we 
receive  him,  or  after  ;  for  all  duties  and  endeavours,  of  what 
sort  soever,  for  the  pleasing  of  God  before  our  receiving  of 
Christ,  you  know  what  was  the  apostles  frame  ;  Phil.  iii.  8 
— 10.  all  endeavours,  all  advantages,  all  privileges,  he  rejects 
with  indignation  as  loss,  with  abomination  as  dung;  and 
winds  up  all  his  aims  and  desires  in  Christ  alone  and  his  righ- 
teousness for  those  ends  and  purposes.  But  the  works  we 
do  after  we  have  received  Christ,  are  of  another  considera- 
tion. Indeed  they  are  acceptable  to  God ;  it  pleaseth  him 
that  we  should  walk  in  them ;  but  as  to  that  end  for  which 
we  receive  Christ,  of  no  other  account  than  the  former ;  Eph. 
ii.  8 — 10.  Even  the  works  we  do  after  believing,  those  which 
we  are  created  unto  in  Christ  Jesus,  those  that  God  hath 
ordained  that  believers  should  walk  in  them,  as  to  justifica- 
tion and  acceptance  with  God,  here  called  salvation,  are  ex- 
cluded. It  will  one  day  appear  that  Christ  abhors  the  jan- 
glings  of  men,  about  the  place  of  their  own  works  and  obe- 
dience, in  the  business  of  their  acceptation  with  God.  Nor 
will  the  saints  find  any  peace  in  adulterous  thoughts  of  that 
kind.     The  chastity  we  owe  unto  him,  requires  another  frame. 

'  Gal.  iii.  1.  ^Cor.  i.30.  '  Rom.  x.  4. 


THE    SON    JESUS    CHRIST.  181 

The  necessity,  usefulness,  and  excellency  of  gospel  obedience 
shall  be  afterward  declared.  It  is  marvellous  to  see  how 
hard  it  is  to  keep  some  professors  to  any  faithfulness  with 
Christ  in  this  thing;  how  many  disputes  have  been  manag- 
ed,^ how  many  distinctions  invented,  how  many  shifts  and 
evasions  studied,  to  keep  up  something  in  some  place  or 
other,  to  some  purpose  or  other,  that  they  may  dally  withal. 
Those  that  love  him  indeed,  are  otherwise  minded. 

Herein  then  of  all  things,  do  the  saints  endeavour  to 
keep  their  affections  chaste  and  loyal  to  Jesus  Christ.  He  is 
made  unto  them  of  God  'righteousness,'  and  they  will  own 
nothing  else  to  that  purpose  ;  yea,  sometimes  they  know 
not  whether  they  have  any  interest  in  him  or  no ;  he  ab- 
sents and  withdraws  himself,  they  still  continue  solitary  in 
a  state  of  widowhood,  refusing  to  be  comforted,  though  many 
things  offer  themselves  to  that  purpose,  because  he  is  not. 
When  Christ  is  at  any  time  absent  from  the  soul,  when  it 
cannot  see  that  it  hath  any  interest  in  him,  many  lovers 
offer  themselves  to  it,  many  woo  its  affections  to  get  it  to 
rest  on  this  or  that  thing  for  relief  and  succour;  but  though 
it  go  mourning  never  so  long,  it  will  have  nothing  but  Christ 
to  lean  upon.  Whenever  the  soul  is  in  the  wilderness,  in 
the  saddest  condition,  there  it  will  stay  until  Christ  come 
for  to  take  it  up  ;  until  it  can  come  forth  leaning  upon  him ; 
Cant.  viii.  5.  The  many  instances  of  this  that  the  book  of 
Canticles  affords  us,  we  have  in  part  spoken  of  before. 

This  doth  he  who  hath  communion  with  Christ;  he 
watclieth  diligently  over  his  own  heart,  that  nothing  creep 
into  its  affections  to  give  it  any  peace  or  establishment  be- 
fore God,  but  Christ  only.  Whenever  that  question  is  to 
be  answered,  'Wherewith  shall  I  come  before  the  Lord,  and 
appear  before  the  high  God  ?'  he  doth  not  gather  up,  this 
or  that  I  will  do,  or  here  and  there  I  will  watch  and  amend 
my  ways  ;  but  instantly  he  cries,  '  In  the  Lord  Jesus,  have  I^ 
rio-hteousness  ;'  all  my  desire  is  to  be  '  found  in  him,  not  hav- 
ing on  my  own  righteousness.' 

(2.)  In  cherishing  that  Spirit,  that  holy  Comforter  which 
Christ  sends  to  us,  to  abide  with  us  in  his  room  and  stead ; 
he  tells  us  that  he  sends  him  to  that  purpose,  John  xvi.  7. 

•^Perficehoc  precibus,  pretio,  ut  haeream  in  parte  aliqua  tandem,  &c. 
«  Isa.  xlv.  24.     Phil.  iii.  9.   Hab.  ii.  1.  4. 


182  OF    COMMUNION    WITH 

he  gives  him  to  us,  '  Vicariam  navare  operam/  saith  Tertul- 
lian,  to  abide  with  us  for  ever,  for  all  those  ends  and  pur- 
poses which  he  hath  to  fulfil  towards  us,  and  upon  us  ;  he 
gives  him  to  dwell  in  us,  to  keep  us,  and  preserve  us  blame- 
less for  himself;  his  name  is  in  him,  and  with  him;  and  it 
is  upon  his  account  that  whatever  is  done  to  any  of  Christ's, 
is  done  to  him,  because  it  is  done  to  them  in  whom  he  is 
and  dwells  by  his  Spirit.  Now  herein  do  the  saints  pre- 
serve their  conjugal  affections  entire  to  Christ,  that  they  la- 
bour by  all  means  not  to  grieve  his  Holy  Spirit,  which  he 
hath  sent  in  his  stead  to  abide  with  them.  This  the  apo- 
stle puts  them  in  mind  of,  Eph.  iv.  30. '  Grieve  not  the 
Holy  Spirit.' 

There  be  two  main  ends  for  which  Christ  sends  his  Spirit 
to  believers. 

[1.]  For  their  sanctification. 

[2.]  For  their  consolation  ;  to  which  two  all  the  particular 
acts  of  purging,  teaching,  anointing,  and  the  rest  that  are 
ascribed  to  him  may  be  referred.  So  there  be  two  ways 
whereby  we  may  grieve  him. 

1st.  In  respect  of  sanctification. 

2dly.  In  respect  of  consolation. 

1st.  In  respect  of  sanctification;  he  is  the  Spirit  of  ho- 
liness ;  holy  in  himself,  and  the  author  of  holiness  in  us,  he 
works  it  in  us  ;  Tit.  iii.  5.  and  he  persuades  us  to  it,  by  those 
motions  of  his  which  are  not  to  be*"  quenched.  Now  this  in 
the  first  place  grieves  the  Spirit,  when  he  is  carrying  on  in 
us,  and  for  us,  a  work  so  infinitely  for  our  advantage,  and 
without  which  we  cannot  see  God,  that  we  should  run  cross 
to  him  in  ways  of  unholiness,  pollution,  and  defilement.  So 
the  connexion  of  the  words  in  the  place  before-mentioned 
manifests;  Eph.  iv.  28 — 31.  and  thence  doth  Paul  bottom 
his  powerful  and  most  effectual  persuasion  unto  holiness, 
even  from  the  abode  and  indwelling  of  this  Holy  Spirit  with 
us  ;  1  Cor.  iii.  16,  17.  Indeed,  what  can  grieve  a  loving  and 
tender  friend  more  than  to  oppose  him  and  slight  him,  when 
he  is  most  intent  about  our  good ;  and  that  a  good  of  the 
greatest  consequence  to  us  ?  In  this  then  believers  make  it 
their  business  to  keep  their  hearts  loyal  and  their  affections 
chaste  to  Jesus  Christ.     They  labour  instantly  not  to  grieve 

h  2  Thess.  V.  19. 


THE    SON    JESUS    CHRIST.  183 

the  Holy  Spirit  by  loose  and  foolish,  by  careless  and  negli- 
gent walking,  which  he  hath  sent  to  dwell  and  abide  with 
them.  Therefore,  shall  no  anger,  wrath,  malice,  envy,  dwell 
in  their  hearts,  because  they  are  contrary  to  the  holy  meek 
Spirit  of  Christ  which  he  hath  given  to  dwell  with  them. 
They  attend  to  his  motions,  make  use  of  his  assistance,  im- 
prove his  gifts,  and  nothing  lies  more  upon  their  spirits 
than  that  they  may  walk  worthy  of  the  presence  of  this  holy 
substitute  of  the  Lord  Jesus  Christ. 

2dly.  As  to  consolation;  this  is  the  second  great  end 
for  which  Christ  gives  and  sends  his  Spirit  to  us,  who  from 
thence  by  the  way  of  eminency  is  called  the  Comforter  ;  to 
this  end  he  seals  us,  anoints  us,  establishes  us,  and  give  us 
peace  and  joy;  of  all  which  I  shall  afterward  speak  at 
large.  Now  there  be  two  ways,  whereby  he  may  be  grieved 
as  to  this  end  of  his  mission,  and  our  chastity  to  Jesus  Christ 
thereby  violated. 

(1st.)  By  placing  our  comforts  and  joys  in  other  things, 
and  not  being  filled  with  joy  in  the  Holy  Ghost.  When  we 
make  creatures  or  creature  comforts,  any  thing  whatever, 
but  what  we  receive  by  the  Spirit  of  Christ,  to  be  our  joy 
and  our  delight,  we  are  false  with  Christ.  So  was  it  with 
Demas,'  who  loved  the  present  world.  When  the  ways  of 
the  Spirit  of  God  are  grievous  and  burdensome  to  us,  when 
we  say  when  will  the  sabbath  be  past  that  we  may  exact  all 
our  labours?  when  our  delight  and  refreshment  lies  in  earthly 
things,  we  are  unsuitable  to  Christ.  May  not  his  Spirit  say. 
Why  do  I  still  abide  with  these  poor  souls?  I  provide  them 
joys  unspeakable  and  glorious,  but  they  refuse  them  for  pe- 
rishing things ;  I  provide  them  spiritual,  eternal,  abiding 
consolations,  and  it  is  all  rejected  for  a  thing  of  nought. 
This  Christ  cannot  bear ;  wherefore  believers  are  exceed- 
ing careful  in  this,  not  to  place  their  joy  and  consolation  in 
any  thing  but  what  is  administered  by  the  Spirit.  Their 
daily  work  is  to  get  their  hearts  crucified  to  the  world  and 
the  things  of  it,  and  the  world  to  their  hearts,  that  they 
may  not  have  living  aflPections  to  dying  things  ;  they  would 
fain  look  on  the  world,  as  a  crucified  dead  thing,  that  hath 
neither  form  nor  beauty  ;  and  if  at  any  times  they  have  been 
entangled  with  creatures  and  inferior  contentment,  and  have 

'■  2  Tim.  iv.  10, 


184  OF    COMMUNION    WITH 

lost  their  better  joys,  they  cry  out  to  Christ,  O  restore  to 
us  the  joys  of  thy  Spirit ! 

2dly.  He  is  grieved  when  through  darkness  and  unbe- 
lief we  will  not,  do  not  receive  those  consolations  which  he 
tenders  to  us,  and  which  he  is  abundantly  willing  that  we 
should  receive;  but  of  this  I  shall  have  occasion  to  speak 
afterward  in  handling  our  communion  with  the  Holy  Ghost. 

(3.)  In  his  institutions,  or  matter  and  manner  of  his  wor- 
ship, Christ  marrying  his  chuich  to  himself,  taking  it  to  that 
relation,  still  expresseth  the  main  of  their  chaste  and  choice 
affections  to  him,  to  lie  in  their  keeping  his  institutions  and 
his  worship  according  to  his  appointment.  The  breach  of 
this  he  calls  'adultery' every  where,  and  'whoredom  ;'  he  is  a 
jealous  God,  and  he  gives  himself  that  title  only  in  respect 
of  his  institutions.  And  the  whole  apostacy  of  the  Chris- 
tian church  unto  false  worship  is  called  ^'  fornication,'  and 
the  church  that  leads  the  others  to  false  worship,  the  'mother 
of  harlots.'  On  this  account,  those  believers  who  really  at- 
tend to  communion  with  Jesus  Christ,  do  labour  to  keep 
their  hearts  chaste  to  him  in  his  ordinances,  institutions, 
and  worship,  and  that  two  ways. 

[1.]  They  will  receive  nothing,  practice  nothing,  own 
nothing  in  his  worship,  but  what  is  of  his  appointment. 
They  know  that  from  the  foundation  of  the  world  he  never 
did  allow,  nor  ever  will,  that  in  any  thing  the  will  of  the 
creatures  should  be  the  measure  of  his  honour,  or  the  prin- 
ciple of  his  worship,  either  as  to  matter  or  manner.  It  was 
a  witty  and  true  sense  that  one  gave  of  the  second  com- 
mandment; '  Non  imago,  non  simulachrum  prohibetur;  sed 
non  facies  tibi  :'  it  is  a  making  to  ourselves,  an  inventing,  a 
finding  out  ways  of  worship  or  means  of  honouring  God, 
not  by  him  appointed,  that  is  so  severely  forbidden.  Be- 
lievers know  what  entertainment  all  will  worship  finds  with 
God  :  *  Who  hath  required  these  things  at  your  hands  V 
and,  'In  vain  do  you  worship  me,  teaching  for  doctrines  the 
traditions  of  men,'  is  the  best  it  meets  with.  I  shall  take 
leave  to  say  what  is  upon  my  heart,  and  what  (the  Lord  as- 
sisting) I  shall  willingly  endeavour  to  make  good  against 
all  the  world  ;  namely,  that  that  principle,  that  the  church 
hath  power  to  institute  and  appoint  any  thing  or  ceremony 

^  Rev.  xvii,  5. 


THE    SON    JESUS    CHRIST.  185 

belonging  to  the  worship  of  God,  either  as  to  matter  or  to 
manner,  beyond  the  orderly  observance  of  such  circumstances 
as  necessarily  attend  such  ordinances  as  Christ  himself  hath 
instituted,  lies  at  the  bottom  of  all  the  horrible  superstition 
and  idolatry,  of  all  the  confusion,  blood,  persecution,  and 
wars,  that  have  for  so  long  a  season  spread  themselves  over 
the  face  of  the  Christian  world  ;  and  that  it  is  the  design  of 
a  great  part  of  the  revelation,  to  make  a  discovery  of  this 
truth.  And  I  doubt  not  but  that  the  great  controversy 
which  God  hath  had  with  this  nation  for  so  many  years,  and 
which  he  hath  pursued  with  so  much  anger  and  indignation, 
was  upon  this  account ;  that,  contrary  to  that  glorious  light 
of  the  gospel  which  shone  among  us,  the  wills  and  fancies 
of  men,  under  the  name  of  order,  decency,  and  the  authority 
of  the  church  (a  chimera  that  none  knew  what  it  was,  nor 
wherem  the  power  of  it  did  consist,  nor  in  whom  reside), 
were  imposed  on  men;  in  the  ways  and  worship  of  God. 
Neither  was  all  that  pretence  of  glory,  beauty,  comeliness, 
and  conformity,  that  then  was  pleaded,  any  thing  more  or 
less,  than  what  God  doth  so  describe  in  the  church  of  Israel, 
Ezek.  xvi.  25.  and  forwards.  Hence  was  the  Spirit  of  God 
in  prayer  derided,  hence  was  the  powerful  preaching  of  the 
gospel  despised,  hence  was  the  sabbath  decried,  hence  wasi 
holiness  stigmatized  and  persecuted  ;  to  what  end  ?  that 
Jesus  Christ  might  be  deposed  from  the  sole  privilege  and 
power  of  law-making  in  his  church  ;  that  the  true  husband 
might  be  thrust  aside,  and  adulterers  of  his  spouse  em- 
braced ;  that  taskmasters  might  be  appointed  in  and  over 
his  house,  which  he  never  gave  to  his  church  ;  Eph.  iv.  12. 
that  a  ceremonious,  pompous,  outward  shew  worship,  drawn 
from  pagan,  judaical,  and  antichristian  observations  might 
be  introduced;  of  all  which  there  is  not  one  word,  tittle,  or 
iota,  in  the  whole  book  of  God  ;  this  then,  they  who  hold 
communion  with  Christ  are  careful  of,  they  will  admit  of 
nothing,  practice  nothing  in  the  worship  of  God,  private  or 
public,  but  what  they  have  his  warrant  for  ;  unless  it  comes 
in  his  name,  with  *  Thus  saith  the  Lord  Jesus,'  they  will  not 
hear  an  angel  from  heaven.  They  know  the  apostles  them- 
selves were  to  teach  the  saints  only  what  Christ  commanded 
them  ;  Matt,  xxviii.  20.  You  know  how  many  in  this  very 
nation,  in  the  days  not  long  since  passed,  yea,  how  many 


186  OF    COMMtfNION    WITH 

thousands  left  their  native  soil,  and  went  into  a  vast  and 
howling  wilderness  in  the  utmost  parts  of  the  world,  to  keep 
their  souls  undefiled  and  chaste  to  their  dear  Lord  Jesus,  as 
to  this  of  his  worship  and  institutions. 

[2.]  They  readily  embrace,  receive,  and  practise  every 
thing  that  the  Lord  Christ  hath  appointed.  They  inquire 
diligently  into  his  mind  and  will,  that  they  may  know  it. 
They  go  to  him  for  directions,  and  beg  of  him  to  lead  them 
in  the  way  they  have  not  known.  The  119th  Psalm  may  be 
a  pattern  for  this.  How  doth  the  good  holy  soul  breathe  after 
instruction  in  the  ways  and  ordinances,  the  statutes  and 
judgments  of  God?  This,  I  say,  they  are  tender  in;  what- 
ever is  of  Christ,  they  willingly  submit  unto,  accept  of,  and 
give  up  themselves  to  the  constant  practice  hereof.  What- 
ever comes  on  any  other  account  they  refuse. 

(4.)  Christ  manifests  and  evidences  his  love  to  his  saints 
in  away  of  bounty,  in  that  rich  plentiful  provision  he  makes 
for  them.  It  hath  '  pleased  the  Father  that  in  him  all  fulness 
should  dwell ;'  Col.  i.  19.  and  that  for  this  end,  *  that  of  his 
fulness  we  might  all  receive  grace  for  grace;'  Johni.  16.  I 
shall  not  insist  upon  the  particulars  of  that  provision  which 
Christ  makes  for  his  saints,  with  all  those  influences  of  the 
Spirit  of  life  and  grace,  that  daily  they  receive  from  him, 
that  bread  that  he  gives  them  to  the  full,  the  refreshment 
they  have  from  him ;  I  shall  only  observe  this,  that  the 
Scripture  affirms  him  to  do  all  things  for  them  in  an  abun- 
dant manner,  or  to  do  it  richly  in  a  way  of  bounty.  What- 
ever he  gives  us,  his  grace  to  assist  us,  his  presence  to  com- 
fort us,  he  doth  it  abundantly.  You  have  the  general  as- 
sertion of  it,  Rom.  V.  20.  *  Where  sin  abounded,  grace  did 
abound  much  more.'  If  grace  abound  much  more  in  com- 
parison of  sin,  it  is  abundant  grace  indeed,  as  will  easily  be 
granted  by  any  that  shall  consider  how  sin  hath  abounded 
and  doth  in  every  soul.  Hence  he  is  said  to  be  able,  and 
we  are  bid  to  expect  that  he  should  do  for  us  exceeding 
*  abundantly  above  what  we  can  ask  or  think ;'  Eph.  iii.  20. 
Is  it  pardoning  mercy  we  receive  of  him  ?  why  he  doth  abun- 
dantly pardon ;  Isa.  Iv.  7.  he  will  multiply  or  add  to  pardon, 
he  will  add  pardon  to  pardon,  that  grace  and  mercy  shall 
abound  above  all  our  sins  and  iniquities.  Is  it  the  Spirit  he 
gives  us  ?  he  sheds  him  upon  us  richly  or  abundantly  ;  Tit. 


THE    SON    JESUS    CHRIST.  187 

iii.  6.  not  only  bidding  us  drink  of  the  waters  of  life  freely, 
but  also  bestowing  hira  in  such  a  plentiful  measure  that 
rivers  of  water  shall  flow  from  them  that  receive  him;  John 
vii.  38,  39.  that  they  shall  never  thirst  any  more  who  have 
drank  of  him.  Is  it  grace  that  we  receive  of  him?  he  gives 
that  also  in  a  way  of  bounty ;  we  receive  abundance  of 
grace  ;  Rom.  v.  17.  he  abounds  towards  us  in  all  wisdom 
and  prudence;  Eph.i.  18.  Hence  is  that  invitation.  Cant.  v.  1. 
If  in  any  things  then  we  are  straitened,  it  is  in  ourselves, 
Christ  deals  bountifully  with  us.  Indeed,  the  great  sinof  be- 
lievers is,  that  they  make  not  use  of  Christ's  bounty  as  they 
ought  to  do  ;  that  we  do  not  every  day  take  of  him  mercy 
in  abundance.  The  oil  never  ceaseth,  till  the  vessels  cease  ; 
supplies  from  Christ  fail  not  but  only  when  our  faith  fails  in 
receiving  them. 

4.  Then  our  return  to  Christ  is  in  a  way  of  duty ;  unto 
this  two  things  are  required. 

(1.)  That  we  follow  after  and  practise  holiness  in  the 
pov/er  of  it^as  it  is  obedience  unto  Jesus  Christ;  under  this 
formality,  as  obedience  to  him.  All  gospel-obedience  is 
called,  'whatsoever  Christ  commands  us;'  Matt,  xxviii.  20. 
and,  saith  he,  John  xv.  14.  '  ye  are  my  friends  if  you  do  what 
I  command  you ;'  and  it  is  required  of  us  that  we  live  to  him 
who  died  for  us  ;  2  Cor.  v.  15.  *  live  to  him  in  all  holy  obe- 
dience, live  to  him  as  our  Lord  and  King.'  Not  that  I  sup- 
pose there  are  peculiar  precepts  and  a  peculiar  law  of  Jesus 
Christ,  in  the  observance  whereof  we  are  justified,  as  the 
Socinians  fancy ;  for  surely  the  gospel  requires  of  us  no 
more,  *  but  to  love  the  Lord  our  God  with  all  our  hearts,  and 
all  our  souls,'  which  the  law  also  required  ;  but  that  the  Lord 
Jesus  having  brought  us  into  a  condition  of  acceptance  with 
God,  wherein  our  obedience  is  well-pleasing  to  him,  and  we 
being  to  honour  him  as  we  honour  the  Father,  that  we  have 
a  respect  and  peculiar  regard  to  hira  in  all  our  obedience ; 
so  Tit.  ii.  14. '  he  hath  purchased  us  unto  himself;'  and  thus 
believers  do  in  their  obedience,  they  eye  Jesus  Christ. 

[1.]  As  the  author  of  their  faith  and  obedience,  for  whose 
sake  it  is  given  to  them  to  believe  ;  Phil.  i.  29.  and  who  by 
his  Spirit  works  that  obedience  in  them.  So  the  apostle^ 
Heb.  xii.  1,  2.  in  the  course. of  our  obedience  we  still  look 


188  OF    COMMUNION    WITH 

to  Jesus  '  the  author  of  our  faith  ;'  faith  is  here  both  the'grace 
of  faith,  and  the  fruit  of  it  in  obedience. 

[2.]  As  he,  in,  for,  and  by  whom  we  have  acceptance  with 
God  in  our  obedience.  They  know  all  their  duties  are  weak, 
imperfect,  not  able  to  abide  the  presence  of  God  ;  and  there- 
fore they  look  to  Christ  as  he  who  bears  the  iniquity  of  their 
holy  things,  who  adds  incense  to  their  prayers,  gathers  out 
all  the  weeds  of  their  duties,  and  makes  them  acceptable  to 
God. 

[3.]  As  one  that  hath  renewed  the  commands  of  God 
unto  them  with  mighty  obligations  unto  obedience.  So  the 
apostle,  2  Cor.  v.  14,  15.  *  the  love  of  Christ  constrains  us  ;' 
of  which  afterward. 

[4.]  They  consider  him  as  God  equal  with  his  Father,  to 
whom  all  honour  and  obedience  is  due  ;  so  Rev.  v.  14.  But 
these  things  I  have  not  long  since  opened'  in  another  trea- 
tise dealing  about  the  worship  of  Christ  as  mediator.  This 
then  the  saints  do  in  all  their  obedience  ;  they  have  a  spe- 
cial regard  to  their  dear  Lord  Jesus.  He  is  on  all  these  ac- 
counts and  innumerable  others  continually  in  their  thoughts; 
his  love  to  them,  his  life  for  them,  his  death  for  them,  all 
his  kindness  and  mercy  constrains  them  to  live  to  him. 

(2.)  By  labouring  to  abound  in  fruits  of  holiness  ;  as  he 
deals  with  us  in  a  way  of  bounty,  and  deals  out  unto  us 
abundantly,  so  he  requires  that  we  abound  in  all  grateful, 
obediential  returns  to  him ;  so  we  are  exhorted  '  to  be 
always  abounding  in  the  work  of  the  Lord  ;'  1  Cor.  xv.  58. 
This  is  that  I  intend ;  the  saints  are  not  satisfied  with  that 
measure  that  at  any  time  they  have  attained,  but  are  still 
pressing  that  they  may  be  more  dutiful,  more  fruitful  to 
Christ. 

And  this  is  a  little  glimpse,  of  some  of  that  communion 
which  we  enjoy  with  Christ.  It  is  but  a  little  from  him,  who 
hath  the  least  experience  of  it,  of  all  the  saints  of  God, 
who  yet  hath  found  that  in  it,  which  is  better  than  ten  thou- 
sand worlds;  who  desires  to  spend  the  residue  of  the  few 
and  evil  days  of  his  pilgrimage,  in  pursuit  hereof,  in  the  con- 
templation of  the  excellencies,  desirableness,  love,  and 
grace  of  our  dear  Lord  Jesus,  and  in  making  returns  of  obe- 

'  Vindicia  Evangel,  chap.  13. 


THE    SON    JESUS    CHRIST.  189 

dience  according  to  his  will;  to  whose  soul  in  the  midst  of 
the  perplexities  of  this  wretched  world,  and  cursed  rebellions 
of  his  own  heart,  this  is  the  great  relief,  that'  he  that  shall 
come,  will  come,  and  will  not  tarry;  the  spirit  and  the  bride 
say.  Come;  and  let  him  that  readeth  say,  Come ;  even  so  come 
Lord  Jesus.' 


CHAP.  VI. 

Of  communion  with  Christ  in  purchased  grace :  purchased  grace  considered 
in  respect  of  its  rise  and  fountain.  The  first  rise  of  it,  in  the  ohedience 
of  Christ.  Obedience  proper!)/  ascribed  to  Christ.  Two  ways  considered: 
what  it  was,  and  whereiyi  it  did  consist.  Of  his  obedience  to  the  law  in. 
general.  Of  the  laiv  of  the  Mediator.  His  habitual  righteousness  how 
necessary,  as  also  his  obedience  to  the  law  of  the  Mediator.  Of  his  actual 
obedience  or  active  rifjhteonsness.  All  Christ^s  obedience  performed  as  he 
was  Mediator.  His  active  obedience  for  us.  This  proved  at  larye  ;  Gal. 
iv.  4,  5.  Rom.  v.  19,  I'lii!.  iii.  19.  Zach.  iii.  3 — 5.  One  objection  re- 
moved. Considerations  of  Christ's  active  righteousness  closed.  Of  the 
death  of  Christ,  and  its  influence  into  our  acceptation  with  God;  a  jirice ; 
redemption,  what  it  is.  A  sacrifice ;  atonement  made  thereby  ;  a  pu- 
nishment;  satisfaction  thereby.  The  intercession  of  Christ;  with  its 
influence  into  our  acceptation  tvith  God. 

Our  process  is  now  to  communion  with  Christ,  in  purchased 
grace  ;  as  it  was  before  proposed.  '  That  we  may  know  him, 
and  the  power  of  his  resurrection,  and  the  fellowship  of  his 
suffering,  and  be  made  conformable  to  his  death  ;'  Phil, 
iii.  10.  ^ 

By  purchased  grace  I  understand  all  that  righteousness 
and  grace  which  Christ  hath  procured,  or  wrought  out  for 
us,  or  doth  by  any  means  make  us  partakers  of,  or  bestows 
on  us  for  our  benefit,  by  any  thing  that  he  hath  done,  or  suf- 
fered, or  by  any  thing  he  continueth  to  do  as  mediator. 

First,  What  this  purchased  grace  is,  and  wherein  it  doth 
consist. 

Secondly,  How  we  hold  communion  with  Christ  therein  : 
are  the  things  that  now  come  under  consideration. 

The  first  may  be  considered  two  ways. 

1.  In  respect  of  the  rise  and  fountain  of  it. 

2.  Of  its  nature,  or  wherein  it  consisteth. 


190  OF  coMMU^^oN  with 

1.  It  hath  a  threefold  rise,  spring,  or  causality  in  Christ. 
(1.)  The  obedience  of  his  life. 

(2.)  The  suffering  of  his  death. 

(3.)  His  continued  intercession.  All  the  actions  of  Christ 
as  Mediator,  leading  to  the  communication  of  grace  unto  us, 
may  be  either  referred  to  these  heads,  or  to  some  things  that 
are  subservient  to  them,  or  consequents  of  them. 

2.  For  the  nature  of  this  grace  wherein  we  have  commu- 
nion with  Christ  flowing  from  these  heads  and  fountains,  it 
may  be  referred  to  these  three. 

(1.)  Grace  of  justification  or  acceptation  with  God, 
which  makes  a  relative  change  in  us,  as  a  state  and  con- 
dition. 

(2.)  Grace  of  sanctification  or  holiness  before  God, 
which  makes  a  real  change  in  us,  as  to  principle  and  ope- 
ration. 

(3.)  Grace  of  privilege,  which  is  mixed,  as  we  shall 
shew,  if  I  go  forth  to  the  handling  thereof. 

Now,  that  we  have  communion  with  Christ  in  this  pur- 
chased grace,  is  evident  on  this  single  consideration  ;  that 
there  is  almost  nothing  that  Christ  hath  done,  which  is  a 
spring  of  that  grace  whereof  we  speak,  but  we  are  said  to  do 
it  with  him.  We  are  crucified  with  him ;  Gal.  ii.  20.  we 
are  dead  with  him;  2  Tim.  ii.  11.  Col.  iii.  3.  and  buried  with 
him ;  Rom.  vi.  4.  Col.  ii.  12.  we  are  quickened  together  with 
him;  Col.  ii,  13.  risen  with  him  ;  Col.  iii.  1.  'He  hath  quick- 
ened us  together  with  Christ,  and  hath  raised  us  up  together, 
and  made  us  sit  together  in  heavenly  places;'  Eph.  ii.  5,  6. 
In  the  actings  of  Christ,  there  is,  by  virtue  of  the  compact 
between  him  as  mediator  and  the  Father,  such  an  assured 
foundation  laid  of  the  communication  of  the  fruits  of  those 
actings,  unto  those  in  whose  stead  he  performed  them,  that 
they  are  said,  in  the  participation  of  those  fruits,  to  have 
done  the  same  things  with  him.  The  life  and  power  of 
which  truth,  we  may  have  occasion  hereafter  to  inquire  into. 

(1.)  The  first  fountain  and  spring  of  this  grace  wherein 
we  have  our  communioii  with  Christ,  is  first  to  be  considered ; 
and  that  is  the  obedience  of  his  life  concerning  which  it  must 
be  declared, 

[1.]  What  it  is  that  is  intended  thereby  ;  and  wherein  it 
consisteth. 


THE    SON    JESUS    CHRIST.  191 

[2.]  What  influence  it  hath  into  the  grace  whereof  we 
speak. 

To  the  handling  of  this,  I  shall  only  premise  this  observa- 
tion ;  namely,  that  in  the  order  of  procurement,  the  life  of 
Christ  (as  was  necessary)  precedeth  his  death,  and  there- 
fore we  shall  handle  it  in  the  first  place  ;  but  in  the  order  of 
application,  the  benefits  of  his  death  are  bestowed  on  us, 
antecedently  in  the  nature  of  the  things  thcQiselves,  unto 
those  of  his  life  ;  as  will  appear,  and  that  necessarily  from 
the  state  and  condition  wherein  we  are. 

[1.]  By  the  obedience  of  the  life  of  Christ,  I  intend  the 
universal  conformity  of  the  Lord  Jesus  Christ,  as  he  was,  or 
is  in  his  being  Mediator,  to  the  whole  will  of  God  ;  and  his 
complete  actual  fulfilling  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 
moral  law,  as  the  angels  were ;  neither  could  any  more  as  a 
man  walking  with  God  be  required  of  him.  But  he  sub- 
mitted himself  also  to  every  law  or  ordinance  that  was  in- 
troduced upon  the  occasion  of  sin,  which  on  his  own  account 
he  could  not  be  subject  to,  it  becoming  him  to  fulfil  »all 
righteousness ;  Matt.  iii.  15.  as  he  spake  in  reference  to  a 
newly  instituted  ceremony. 

That  obedience  is  properly  ascribed  unto  Jesus  Christ, 
as  mediator,  the  Scripture  is  witness,  both  as  to  name  and 
thing.  Heb.  v.  8.  *  Though  he  were  a  Son,  yet  learned  he 
obedience,  8cc.'  yea,  he  was  obedient  in  his  sufferings,  and  it 
was  that  which  gave  life  to  his  death ;  Phil.  ii.  8.  He  was 
obedient  to  death  ;  for  therein,  'he  did  make  his  soul  an  of- 
fering for  sin;'  Isa.  liii.  10.  or  'his  soul  made  an  offering  for 
sin*  as  it  is  interpreted,  ver.  12.  He  poured  out  his  soul  to 
death,  or  his  soul  poured  out  itself  unto  death.  And  he  not 
only  sanctified  himself  to  be  an  offering,  John  xvii.  9.  but 
he  also  '  offered  up  himself,'  Heb.  ix.  14.  an  *  offering  of  a 
sweet  savour  to  God  ;'  Eph.  v.  2.  Hence,  as  to  the  whole  of 
his  work,  he  is  called  the  '  Father's  servant ;'  Isa.  xlii.  1.  and 

^  Vox  haec  Sixaioa-iivn,  latissime  sumitur,  ita  ut  significet  non  modo  to  vofxifxov,  sed 
et  quicquid  ullam  tequiatque  boni  habet  rationem;  nam  lex  Mosis  de  hoc  baptismo 
niliil  praescripserat.  Grot. 

Per  Sixaios-vvn  Christus  hie  non  designat  justitlara  legalem,  sed  ut  ita  loqui  liceat 
personalem  ;  to  'w^E'axov  personae,  et  to  naQwov  muneri.  Walse. 

E^ttTTTi&t)  Se  Hal  imTTtvo'iv,  oojt  aiiToc  aTTo^viiijirBCDf  n  vyia-rnat  pfgEiav  ep^wi',  ^  xaBafo-ajt, 
i  T^  <I>u«i  xa&apoj  xai  ay  tog.  Clem. 


192  OF    COMMUNION    WITH 

ver.  19.  And  he  professes  of  himself  that  he  'came  into  the 
world,  to  do  the  will  of  God,  the  will  of  him  that  sent  him ;' 
for  which  he  manifests  'his  great  readiness;'  Heb.  x.  7.  all 
which  evince  his  obedience.  But  I  suppose  I  need  not  in- 
sist on  the  proof  of  this,  that  Christ  in  the  work  of  media- 
tion, and  as  mediator,  was  obedient  and  did  what  he  did, 
willingly  and  cheerfully  in  obedience  to  God. 

Now  this  obedience  of  Christ  may  be  considered  two 
ways. 

1st.  As  to  the  habitual  root  and  fountain  of  it. 

2dly.  As  to  the  actual  parts  or  duties  of  it. 

1st.  The  habitual  righteousness  of  Christ  as  mediator  in 
his   human  nature,  was  the  absolute,  complete,  exact  con- 
formity of  the  soulof  Christ,  to  the  will,  mind,  or  law  of  God; 
or  his  perfect  habitually  inherent  righteousness.     This  he 
had  necessarily  from  the  grace  of  union,  from  whence  it  is, 
that  that  which  was  born  of  the  virgin  was  a  '  holy  thing;' 
Luke  i.  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;  Luke  ii.  52.     He  had  an  all-fulness 
of  grace  on  all  accounts.     This  the  apostle  describes,  Heb. 
vii.  26.   '  Such  a  High-priest  became  us,  holy,  harmless,  un- 
defiled,  separate  from  sinners.'      Every  way  separate  and 
distant  from  sin  and  sinners  he  was  to  be.     Whence  he  is 
called  the  '  Lamb  of  God  without  spot  or  blemish ;'  1  Pet. 
i.  19.     This  habitual  holiness  of  Christ  was  inconceivably 
above  that  of  the  angels.  He  who  '  ''chargeth  his  angels  with 
folly;  Job  iv.  18.  who  putteth  no  trust  in  his  saints,  and  in 
whose  sight  the   heavens'  (or  their  inhabitants)  '  are  not 
clean  ;'  chap.  xv.  15.  always  embraceth  him  in  his  bosom, 
and  is  always  well  pleased  with  him;  Matt.  iii.  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  ;'  John  iii.  34.  and  that 
because  it  pleased   him,  that  in  him   'all   fulness   should 
dwell ;' Col.  i.  19.     This  habitual  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  pool. 

^  De  angelis  loquitur,  qui  si  cum  Deo  conferantur,  aut  si  eos  secum  Deus  conferat, 
non  habens  rationem  eorura  qu»  in  illis  posuit,  et  dotium  ac  donorum  quae  in  illos 
conlulit,  et  quibus  eos  exornavit  et  illustravit,  inveniat  eos  stolidos.  Sane  quicquid 
habent  angeii  a  Deo  liabent.    Mercer,  in  loc. 


THE    SON    JESUS    CHRIST.  193 

All  other  creatures  are  depressed  from  perfection  by  this, 
that  they  subsist  in  a  created,  dependent  being,  and  so  have 
the  fountain  of  what  is  communicated  to  them,  without  them. 
But  the  human  nature  of  Christ  subsists  in  the  person  of  the 
Son  of  God,  and  so  hath  the  bottom  and  fountain  of  its  ho- 
liness, in  the  strictest  unity  with  itself. 

2dly.  The  actual  obedience  of  Christ  (as  was  said)  was 
his  willing,  cheerful,  obediential  performance  of  every  thing, 
duty,  or  command,  that  God,  by  virtue  of  any  law,  whereto 
we  were  subject  and  obnoxious,  did  require  ;  and  moreover 
to  the  peculiar  law  of  the  Mediator.  Hereof  then  are  two 
parts. 

(1st.)  That  whatever  was  required  of  us  by  virtue  of  any 
law,  that  he  did  and  fulfilled.  Whatever  was  required  of  us 
by  the  law  of  nature  in  our  state  of  innocency,  whatever 
kind  of  duty  was  added  by  morally  positive,  or  ceremonial 
institutions,  whatever  is  required  of  us  in  way  of  obedience 
to  righteous,  judicial  laws,  he  did  it  all.  Hence  he  is  said 
to  be  'made  under  the  law ;'  Gal.  iv.  4.  subject  or  obnoxious 
to  it,  to  all  the  precepts  or  commands  of  it.  So  Matt.  iii.  15. 
he  said,  it  became  him  to  "fulfil  all  righteousness,'  Traaav  d'l- 
KaiocTvvrjv,  all  manner  of  righteousness  whatever ;  that  is, 
every  thing  that  God  required,  as  is  evident  from  the  appli- 
cation of  that  general  axiom  to  the  baptism  of  John.  I  shall 
not  need  for  this  to  go  to  particular  instances,  in  the  duties 
of  the  law  of  nature,  to  God  and  his  parents;  of  morally 
positive  in  the  sabbath,  and  other  acts  of  worship ;  of  the 
ceremonial  law,  in  circumcision,  and  observation  of  all  the 
rites  of  the  judaical  church;  of  the  judicial,  in  paying  tri- 
bute to  governors;  it  will  suffice,  I  presume,  that  on  the  one 
hand  he  did  no  sin,  neither  was  guile  found  in  his  mouth, 
and  on  the  other,  that  he  fulfilled  all  righteousness,  and 
thereupon  the  Father  was  always  well  pleased  with  him : 
this  was  that  which  he  owned  of  himself,  that  he  came  to 
do  the  will  of  God,  and  he  did  it. 

(2dly.)  There  was  a  peculiar  law  of  the  Mediator,  which 
respected  himself  merely,  and  contained  all  those  acts  and 
duties  of  his,  which  are  not  for  our  imitation.    So  that  obe- 

<=  Fuit  legis  servituti  subjcctus,  ut  eaia  implendo  nos  ab  ea  rediraeret,  et  »b  ejus 
servitute.  Bez. 

VOL.    X.  O 


194  OF    COMMUNION    WITH 

dience  which  he  shewed  in  dying,  was  peculiarly  to  this ''law; 
John  X.  18.  I  have  power  to  lay  down  my  life.  '  This  com- 
mandment have  I  received  of  my  Father.'  As  mediator,  he 
received  this  peculiar  command  of  his  Father,  that  he  should 
lay  down  his  life  and  take  it  again,  and  he  was  obedient 
thereunto.  Hence  we  say,  he,  who  is  mediator,  did  some 
things  merely  as  a  man  subject  to  the  law  of  God  in  general, 
so  he  prayed  for  his  persecutors,  those  that  put  him  to  death ; 
Luke  xxiii.  24.  some  things  as  mediator;  so  he  prayed  for 
his  elect  only  ;  John  xvii.  9.  There  were  not  worse  in  the 
world  really  and  evidently,  than  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 
always  heard  him  and  answered  him,  John  xi.  41.  and  in 
the  other  prayers,  he  was  accepted  as  one  exactly  perform- 
ing his  duty.  , 

This,  then,  is  the  obedience  of  Christ,  which  was  the 
first  thing  proposed  to  be  considered.    The  next  is, 

[2.]  That  it  hath  an  influence  into  the  grace  of  which  we 
speak,  wherein  we  hold  communion  with  him,  namely,  our 
free  acceptation  with  God ;  what  that  influence  is,  must  also 
follow  in  its  order. 

1st.  For  his  habitual  righteousness,  I  shall  only  propose 
it  under  these  two  considerations. 

(1st.)  That  upon  this  supposition,  that  it  was  needful 
that  we  should  have  a  mediator  that  was  God  and  man  in 
one  person,  as  it  could  not  otherwise  be,  it  must  needs  be 
that  he  must  be  so  holy.  For  although  there  be  but  one 
primary  necessary  effect  of  the  hypostatical  union,  which  is 
the  subsistence  of  the  human  nature  in  the  person  of  the 
Son  of  God,  yet  that  he  that  was  so  united  to  him,  should 
be  a  holy  thing,  completely  holy,  was  necessary  also ;  of 
which  before. 

(2dly.)  That  the  relation  which  this  righteousness  of 
Christ  hath  to  the  grace  we  receive  from  him,  is  only  this, 
that  thereby,  he  was  'iKavog,  fit  to  do  all  that  he  had  to  do 
for  us.     This  is  the  intendment  of  the  apostle,  Heb.  vii.  26. 

^  Propriiim  objectum  obedientis  est  praeceptum,  taciturn  vel  expressum,  id  est, 
voluntas  superioris  quocunque  modo  innotescat.  Thorn.  2.  2.  q.  2.  5.  Deut.  xviii. 
18.  Actsiii.  22.  John  xii.  49.  xiv.  .31.  vi.  38.  v.  30. 


THE    SON    JESUS    CHRIST.  195 

such  a  one  became  us  :  it  was  needful  he  should  be  such  a 
one,  that  he  might  do  what  he  had  to  do.  And  the  reasons 
hereof  are  two. 

[1st.]  Had  he  not  been  completely  furnished  with  habi- 
tual grace,  he  could  never  have  actually  fulfilled  the  righte- 
ousness, which  was  required  at  his  hands.  It  was  therein 
that  he  was  able  to  do  all  that  he  did.  So  himself  lays 
down  the  presence  of  the  Spirit  with  him  as  the  bottom  and 
foundation  of  his  going  forth  to  his  work;  Isa.  Ixi.  1. 

[2dly.]  He  could  not  have  been  a  complete  and  perfect 
sacrifice,  nor  have  answered  all  the  types  and  figures  of  him, 
that  were  ^complete  and  without  blemish  ;  but  now  Christ 
having  this  habitual  righteousness,  if  he  had  never  yielded 
any  continued  obedience  to  the  law  actively,  but  had  suf- 
fered as  soon  after  his  incarnation,  as  Adam  sinned  after  his 
creation,  he  had  been  a  fit  sacrifice  and  offering,  and  there- 
fore, doubtless,  his  following  obedience  hath  another  use, 
besides  to  fit  him  for  an  oblation,  for  which  he  was  most  fit 
without  it. 

2dly.  For  Christ's  obedience  to  the  law  of  mediation, 
w^hereiu  it  is  not  coincident  with  his  passive  obedience  as 
they  speak  (for  I  know  that  expression  is  improper),  it  was 
that  which  was  requisite  for  the  discharging  of  his  office, 
and  is  not  imputed  unto  us,  as  though  we  had  done  it,  though 
the  airoTtXicfiara  and  fruits  of  it  are ;  but  is  of  the  nature  of 
his  intercession,  whereby  he  provides  the  good  things  we 
stand  in  need  of,  at  least  subserviently  to  his  oblation  and 
intercession  ;  of  which  more  afterward. 

3dly.  About  his  actual  fulfilling  of  the  law,  or  doing  all 
things  that  of  us  are  required,  there  is  some  doubt  and  quesr. 
tion  ;  and  about  it  there  are  three  several  opinions. 

(1st.)  That  this  active  obedience  of  Christ,  hath  no  far- 
ther influence  into  our  justification  and  acceptation  with 
God,  but  as  it  was  preparatory  to  his  blood-shedding  and 
oblation,  which  is  the  sole  cause  of  our  justification,  the 


c  Prfficipitur,  Levit.  xsii.  20.  ne  offeratur  pecus  in  quo  sit.  Q'Q  mum,  id  est 
corporis  vitiuru  :  aoiD  efficitur /oi:i|ao;  'culpa:'  unde  Christus  fWc'iiVif  a;j.Siixo^,  '  inciil- 
patus:'opponitur  autcm  ona  to  DIQO,  hoc  est  '  integrum.'  ibid.  ver.  19.  etsic  Exod- 
j[ii.  5.  praecipiturde  agno  paschali,  ut  fit  D*DD,  id  est  '  integer,'  oninis  scilicet  vitii  ex- 
pers.  Idem  prsecipitur  de  agnis  jugis  sacrificii  ;  Numb,  xxviii.  3.  quo  ipsa  nimirurw 
saiwtitas  CJirisU  tanquam  victimje  prasiiguratae  sunt.    Piscat.  in  1  Pet,  i,  19, 

o  2 


19G  OF    COMMUNION    WITH 

whole  righteousness  which  is  imputed  to  us  arising  from 
thence. 

(2dly.)That  it  may  be  considered  two  ways  ; 
[1st.]  As  it  is  purely  obedience,  and  so  it  hath  no  other 
state,  but  that  before-mentioned. 

[2dly.]  As  it  was  accomplished  with  suffering,  and  joined 
with  it,  as  it  was  part  of  his  humiliation,  so  it  is  imputed  to  us, 
or  is  part  of  that,  upon  the  account  whereof,  we  are  justified. 
(3dly.)  That  this  obedience  of  Christ  being  done  for  us, 
is  reckoned  graciously  of  God,  unto  us,  and  upon  the  ac- 
count thereof  are  we  accepted  as  righteous  before  him.  My 
intendment  is  not  to  handle  this  difference  in  the  way  of  a 
controversy,  but  to  give  such  an  understanding  of  the  whole 
as  may  speedily  be  reduced  to  the  practice  of  godliness  and 
consolation;  and  this  I  shall  do  in  the  ensuing  observations. 
[1st.]  That  the  obedience  that  Christ  yielded  to  the  law 
in  general,  is  not  only  to  the  peculiar  law  of  the  Mediator, 
though  he  yielded  it  as  mediator,  he  was  incarnate  as  media- 
tor;   Heb.  ii.  14.   Gal.  iv.  4.      And  all  he  afterward  did, 
it  was  as  our  Mediator :  for  that  cause  '  came  he  into  the 
vi'orld,'  and  did  and  suffered,  whatever  he  did  or  suffered,  in 
this  world.     So  that  of  this  expression,  as  mediator,  there  is 
a  twofold  sense :  for  it  may  be  taken  strictly,  as  relating 
solely  to  the  law  of  the  Mediator,  and  so  Christ  may  be  said 
to  do  as  mediator,  only  what  he  did  in  obedience  to  that 
law  ;  but  in  the  sense  now  insisted  on,  whatever  Christ  did 
as  a  man  subject  to  any  law,  he  did  it  as  mediator,  because  he 
did  it  as  part  of  the  duty  incumbent  on  him,  who  undertook 
so  to  be. 

[2dly.]  That  whatever  Christ  did  as  mediator,  he  did  it 
for  them  whose  Mediator  he  was,  or  in  whose  stead,  and  for 
whose  good  he  executed  the  office  of  a  mediator  before 
God ;  this  the  Holy  Ghost  witnesseth,  Rom.  viii.  3.  *  What 
the  law  could  not  do,  in  that  it  was  weak  through  the  flesh, 
God  sending  his  own  Son,  in  the  likeness  of  sinful  flesh,  and 
for  sin,  condemned  sin  in  the  flesh,  that  the  righteousness 
of  the  law  might  be  fulfilled  in  us ;'  because  that  we  could 
not  in  that  condition  of  weakness,  whereinto  we  are  cast  by 
sin,  come  to  God  and  be  freed  from  condemnation  by  the 
law ;  God  sent  Christ,  as  a  mediator  to  do  and  suffer  what- 
ever the  law  required  at  our  hands,  for  that  end  and  purpose, 


THE    SON    JESUS    CHRIST.  197 

that  we  might  not  be  condemned,  but  accepted  of  God.  It 
was  all  to  thPs  end,  that  the  righteousness  of  the  law  might 
be  fulfilled  in  us  ;  that  is,  which  the  law  required  of  us,  con- 
sisting in  duties  of  obedience;  this  Christ  performed  for  us. 
This  expression  of  the  apostle,  '  God  sending  his  own  Son, 
in  the  likeness  of  sinful  flesh,  and  for  sin  condemnino-  sin 
in  the  flesh  ;'  if  you  will  add  to  it,  that  of  Gal.  iv.  4.  that  he 
was  so  sent  forth,  as  that  he  was  utto  vojuov  yevo/utvoc,  *  made 
under  the  law,'  that  is,  obnoxious  to  it,  to  yield  all  the  obe- 
dience that  it  doth  require,  comprises  the  whole  of  what 
Christ  did  or  suffered,  and  all  this  the  Holy  Ghost  tells  us, 
was  for  us  ;  ver.  4. 

[3dly.]  That  the  end  of  this  active  obedience  of  Christ, 
cannot  be  assigned  to  be,  that  he  might  be  fitted  for  his 
death  and  oblation.  For  he  answered  all  types,  and  was 
every  way  koroc  fit  to  be  made  an  offering  for  sin,  by  his 
union  and  habitual  grace ;  so  that  if  the  obedience  Christ 
performed,  be  not  reckoned  to  us  and  done  upon  our  ac- 
count, there  is  no  just  cause  to  be  assigned,  why  he  should 
live  here  in  the  world  so  long  as  he  did,  in  perfect  obedience 
to  all  the  laws  of  God.  Had  he  died  before,  there  had  been 
perfect  innocence,  and  perfect  holiness,  by  his  habitual 
grace,  and  infinite  virtue  and  worth  from  the  dignity  of  his 
person  ;  and  .surely  he  yielded  not  that  long  course  of  all 
manner  of  obedience,  but  for  some  great  and  special  purpose 
in  reference  to  our  salvation. 

[4thly.]  That,  had  not  the  obedience  of  Christ  been  for  us 
(in  what  sense  we  shall  see  instantly),  it  might  in  his  life 
have  been  required  of  him  to  yield  obedience  to  the  law  of 
nature,  the  alone  law  which  he  could  be  liable  to  as  a  man ; 
for  an  innocent  man  in  a  covenant  of  works,  as  he  was,  needs 
no  other  law  ;  nor  di4  God  ever  give  any  other  law  to  any 
such  person  (the  law  of  creation  is  all  that  an  innocent  crea- 
ture is  liable  to,  with  what  symbols  of  that  law  God  is 
pleased  to  add).  And  yet  to  this  law  also  was  his  subjection 
voluntary ;  and  that  not  only  consequentially,  because  he 
was  born  upon  his  own  choice,  not  by  any  natural  course, 
but  also  because  as  mediator,  God  and  man,  he  was  not  by 
the  institution  of  that  law  obliged  unto  it,  being  as  it  were, 
exempted,  and  lifted  above  that  law  by  the  hypostatical 
union  ;  yet  when  I  say  his  subjection  hereunto  was  volun- 


198  OF    COMMUNION    WITH 

tary,  I  do  not  intend  that  it  was  merely  arbitrary  and  at 
choice,  whether  he  would  yield  obedience*^  unto  it  or  no; 
but  on  supposition  of  his  undertaking  to  be  a  mediator,  it 
was  necessary  it  should  be  so  ;  but  that  he  voluntarily  and 
willingly  submitted  unto,  and  so  became  really  subject  to  the 
commands  of  it.  But  now,  moreover,  Jesus  Christ  yielded 
perfect  obedience  to  all  those  laws,  which  came  upon  us  by 
the  occasion  of  sin,  as  the  ceremonial  law ;  yea,  those  very 
institutions  that  signified  the  washing  away  of  sin,  and  re- 
pentance from  sin,  as  the  baptism  of  John  ;  which  he  had  no 
need  of  himself.     This  therefore  must  needs  be  for  us. 

[5thly.]  That  the  obedience  of  Christ  cannot  be  reckoned 
amongst  his  sufferings,  but  is  clearly  distinct  from  it,  as  to 
all  formalities.  Doing  is  one  thing,  suffering  another;  they 
are  in  diverse  predicaments,  and  cannot  be  coincident. 

See  then  briefly  what  we  have  obtained  by  those  consi- 
derations ;  and  then  I  shall  intimate  what  is  the  stream 
issuing  from  tliis  first  spring  or  fountain  of  purchased  grace, 
with  what  influence  it  hath  thereinto. 

1.  By  the  obedience  of  the  life  of  Christ,  you  see  what 
is  intended;  his  willing  submission  unto,  and  perfect  com- 
plete fulfilling  of  every  law  of  God,  that  any  of  the  saints 
of  God  were  obliged  unto.  It  is  true,  every  act  almost  of 
Christ's  obedience,  from  the  blood  of  his  circumcision,  to 
the  blood  of  his  cross,  was  attended  with  suffering  ;  so  that 
his  whole  life  might  in  that  regard,  be  called  a  death ;  but 
yet,  looking  upon  his  willingness  and  obedience  in  it,  it  is 
distinguished  from  his  sufferings  peculiarly  so  called,  and 
termed  his  §  active  righteousness.  This  is  then,  I  say,  as  was 
shewed,  that  complete  absolutely  perfect  accomplishment 
of  the  whole  law  of  God  by  Christ,  our  Mediator  ;  whereby 
he  not  only  *  did  no  sin,  neither  was  there  guile  found  in  his 
mouth,' but  also  most  perfectly  fulfilled  all  righteousness,  as 
he  affirmed  it  became  him  to  do. 

2.  That  this  obedience  was  performed  by  Christ,  not  for 
himself,  but  for  us,  and  in  our  stead.  It  is  true,  it  must 
needs  be,  that  whilst  he  had  his  conversation  in  the  flesh  he 


f  Obedientia  importat  necessitatcni  respgctii  ejus  quod  praecipitur,  ct  voluntatem 
respectu  in]pletif)nis  pia:cepti.  Thorn. 3.  q.  47.  2.  2. 

S  In  vita  passivani  liabuit  actionem  ;  in  morte  passionem  activam  sustinuil ;  dum 
salutem  opeiatur  in  medio  terra>.  Bern.  Ser.  4. 


THE    SON    JESUS    CHRIST.  199 

must  be  most  perfectly  and  absolutely  holy  ;  but  yet  the 
prime  intendment  of  his  accomplishing  of  holiness,  which 
consists  in  the  complete  obedience  of  his  whole  life  to  any 
law  of  God,  that  was  no  less  for  us,  than  his  suffering  death  ; 
that  this  is  so,  the  apostle  tells  us.  Gal.  iv.  4,  5.  'God  sent 
forth  his  Son,  made  of  a  woman,  made  under  the  law,  to  re- 
deem them  that  were  under  the  law  ;'  this  Scripture  formerly 
named,  must  be  a  little  farther  insisted  on.  He  was  both 
made  of  a  woman,  and  made  under  the  law,  that  is,  obedient 
to  it  for  us.  The  end  here  both  of  the  incarnation  and  obe- 
dience of  Christ  to  the  law  (for  that  must  needs  be  under- 
stood here  by  the  phrase  vtto  vofiov  yevo/nevoi;  that  is,  dis- 
posed of  in  such  a  condition,  as  that  he  must  yield  sub- 
jection and  obedience  to  the  law),  was  all  to  redeem  us.  In 
those  two  expressions  'made  of  a  woman,  made  under  the 
law,'  the  apostle  doth  not  knit  his  incarnation  and  death  to- 
gether, with  an  exclusion  of  the  obedience  of  his  life.  And 
he  was  so  made  under  the  law,  as  those  were  under  the  law 
whom  he  was  to  redeem.  Now  we  were  under  the  law,  not 
only  as  obnoxious  to  its  penalties,  but  as  bound  to  all  the 
duties  of  it.  That  this  is  our  being  '  under  the  law,'  the  apo- 
stle informs  us.  Gal.  iv.  21.  'Tell  me,  ye  that  desire  to  be 
under  the  law.'  It  was  not  the  penalty  of  the  law  they  de- 
sired to  be  under,  but  to  be  under  it,  in  respect  of  obe- 
dience. Take  away  then  the  end,  and  you  destroy  the 
means  ;  if  Christ  were  not  incarnate,  nor  made  under  the 
law  for  himself,  he  did  not  yield  obedience  for  himself;  it 
was  all  for  us,  for  our  good  :  let  us  now  look  forward  and 
see  what  influence  this  hath  into  our  acceptation. 

3.  Then,  I  say,  this  perfect,  complete  obedience  of  Christ 
to  the  law  is  reckoned  unto  us.     As  there  is  a  truth  in  that, 

*  the  day  thou  eatest  thou  shalt  die/  death  is  the  reward  of 
sin,  and  so  we  cannot  be  freed  from  death,  but  by  the  death 
of  Christ;  Heb.  ii.    13,    14.  so  also  is  that  no  less  true, 

*  do  this  and  live/  that  life  is  not  to  be  obtained,  unless  all 
be  done  that  the  law  requires.  That  is  still  true,  'if  thou 
wilt  enter  into  life,  keep  the  commandments  ;'  Matt.  xix.  17. 
they  must  then  be  kept  by  us,  or  our  surety.  Neither  is  it 
of  any  value  which  by  some  is  objected,  that  if  Christ  yielded 
perfect  obedience  to  the  law  for  us,  then  are  we  no  more 
bound  to  yield  obedience  ;  for  by  his  undergoing  death,  the 


200  OF    COMMUNION    WITH 

penalty  of  the  law,  we  are  freed  from  it.  I  answer.  How  did 
Christ  undergo  death  ?  Merely  as  it  was  penal.  How  then 
are  we  delivered  from  death  ?  Merely  as  it  is  penal.  Yet  we 
must  die  still, yea,  as  the  last  conflict  with  the  effects  of  sin, 
as  a  passage  to  our  Father,  we  must  die.  Well  then,  Christ 
yielded  perfect  obedience  to  the  law,  but  how  did  he  do  it  ? 
Purely  as  it  stood  in  that  conditional, '  do  this  and  live ;'  he 
did  it  in  the  strength  of  the  grace  he  had  received  ;  he  did  . 
it  as  a  means  of  life,  to  procure  life  by  it,  as  the  tenor  of  a 
covenant.  Are  we  then  freed  from  this  obedience?  Yes, 
but  how  far?  From  doing  it  in  our  own  strength,  from  doing 
it  for  this  end,  that  we  may  obtain  life  everlasting.  It  is 
vain  that  some  say  confidently,  that  we  must  yet  work  for 
life  ;  it  is  all  one  as  to  say,  we  are  yet  under  the  old  cove- 
nant, '  hoc  fac  et  vives  :'  we  are  not  freed  from  obedience, 
as  a  way  of  walking  with  God,  but  we  are,  as  a  way  of 
working  to  come  to  him;  of  which  at  large  afterward. 

Rom.  V.  18,  19.  '  By  the  righteousness  of  one,  the  free 
gift  came  upon  all  men  unto  justification  of  life  :  by  the  obe- 
dience of  one  many  shall  be  made  righteous,'  saith  the  Holy 
Ghost.  By  his  obedience  to  the  law,  are  we  made  righteous, 
it  is  reckoned  to  us  for  righteousness.  That  the  passive  obe- 
dience of  Christ  is  here  only  intended,  is  false. 

(1.)  It  is  opposed  to  the  disobedience  of  Adam,  which 
was  active.  The  StKotw/xa,  is  opposed  KapaiTTwfxaTt,  the 
righteousness  to  the  fault.  The  fault  was  an  active  trans- 
gression of  the  law,  and  the  obedience  opposed  to  it  must 
be  an  active  accomplishment  of  it.  Besides,  obedience 
placed  singly  in  its  own  nature  denotes  an  action,  or  actions 
conformable  to  the  law  ;  and  therein  came  Christ,  not  to 
destroy  but  to  fulfil  the  law;  Matt.  v.  17.  that  was  the  de- 
sign of  his  coming;  and  so  for  us,  he  came  to  fulfil  the  law 
for  us,  Isa.  ix*  6.  and  born  to  us  ;  Luke  ii.  11.  This  also 
was  in  that  will  of  the  Father,  which  out  of  his  infinite  love 
he  came  to  accomplish.  It  cannot  clearly  be"  evinced 
that  there  is  any  such  thing  in  propriety  of  speech,  as  pas- 
sive obedience  ;  obeying  is  doing,  to  which  passion  or  suf- 
'fering  cannot  belong ;  I  know  it  is  commonly  called  so,  when 
men  obey  until  they  suffer;  but  properly  it  is  not  so. 

So  also,  Phil.  iii.  9.  *  And  be  found  in  him,  not  having  my 
my  own  righteousness  which  is  of  the  law,  but  that  which 


THE    SOX    JESUS    CHRIST.  201 

is  through  the  faith  of  Christ,  the  righteousness  which  is  of 
God  by  faith,'  The  righteousness  we  receive  is  opposed  to 
our  own  obedience  to  the  law  ;  opposed  to  it,  not  as  some- 
thing in  another  kind,  but  as  something  in  the  same  kind, 
excluding  that  from  such  an  end  which  the  other  obtains- 
Now  this  is  the  obedience  of  Christ  to  the  law,  himself 
thereby  being  *  made  to  us  righteousness  ;'  I  Cor.  i.  30. 

Rom.v.  10.  the  issue  of  the  death  of  Christ  is  placed 
upon  reconciliation,  that  is,  a  slaying  of  the  enmity  and  re- 
storing us  into  that  condition  of  peace  and  friendship, 
wherein  Adam  was  before  his  fall.  But  is  there  no  more  to 
be  done  ?  Notwithstanding  that  there  was  no  wrath  due  to 
Adam,  yet  he  was  to  obey  if  he  would  enjoy  eternal  life. 
Something  there  is  moreover  to  be  done  in  respect  of  us,  if 
after  the  slaying  of  the  enmity  and  reconciliation  made,  we 
shall  enjoy  life;  'being  reconciled  by  his  death;'  we  are 
saved  by  that  perfect  obedience  which  in  his  life  he  yielded 
to  the  law  of  God.  There  is  distinct  mention  made  of  re- 
conciliation, through  a  non-imputation  of  sin;  as  Psal. 
xxxii.  1.  Luke  i.  77.  Rom.  iii.  25.  2  Cor.  v.  19.  and  justifi- 
cation through  an  imputation  of  righteousness ;  Jerem. 
xxiii.  6.  Rom.  iv.  5.  1  Cor.  i.  30.  although  these  things  are 
so  far  from  being  separated,  that  they  are  reciprocally  af- 
firmed of  one  another;  which,  as  it  doth  not  evince  an  iden- 
tity, so  it  doth  an  eminent  conjunction;  and  this  last  we 
have  by  the  life  of  Christ. 

This  is  fully  expressed  in  that  typical  representation  of 
our  justification  before  the  Lord,  Zech.iii.  3— 5.  two  things 
are  there  expressed  to  belong  to  our  free  acceptation  before 
God.  1.  The  taking  away  of  the  guilt  of  our  sin,  our  filthy 
robes;  this  is  done  by  the  death  of  Christ.  Remission  of 
sin  is  the  proper  fruit  thereof,  but  there  is  more  also  re- 
quired, even  a  collation  of  righteousness,  and  thereby  a 
rio-ht  to  life  eternal ;  this  is  here  called  'fine  change  of  rai- 
ment ;'  so  the  Holy  Ghost  expresses  it  again,  Isa.  Ixi.  10. 
where  he  calls  it  plainly  the  '  garment  of  salvation,'  and  the 
*  robe  of  righteousness ;'  now  this  is  only  made  ours  by  the 
obedience  of  Christ,  as  the  other  by  his  death. 

Obj.  But  if  this  be  so,  then  are  we  as  righteous  as  Christ 
himself,  being  righteous  with  his  righteousness. 

Arts.  But  first,  here  is  a  great  difference,  if  it  were  no  more 


202  OF    COMMUNION    WITH 

than  that  this  righteousness  was  inherent  in  Christ,  and  pro- 
perly his  own,  it  is  only  reckoned  or  imputed  to  us,  or  freely 
bestowed  on  us  ;  and  we  are  made  righteous  with  that  which 
is  not  ours.  But  secondly,  the  truth  is,  that  Christ  was  not 
righteous  with  that  righteousness  for  himself,  but  for  us ; 
so  that  here  can  be  no  comparison  ;  only  this  we  may 
say,  we  are  righteous  with  his  righteousness  which  he 
wrought  for  us,  and  that  completely. 

And  this  now  is  the  rise  of  the  purchased  grace  whereof 
we  speak,  the  obedience  of  Christ;  and  this  is  the  influence 
of  it  into  our  acceptation  with  God.  Whereas  the  guilt  of 
sin,  and  our  obnoxiousness  to  punishment  on  that  account, 
is  removed  and  taken  away,  as  shall  farther  be  declared  by 
the  death  of  Christ ;  and  whereas  besides  the  taking  away 
of  sin,  we  have  need  of  a  complete  righteousness  upon  the 
account  whereof  we  may  be  accepted  with  God,  this  obe- 
dience of  Christ,  through  the  free  grace  of  God,  is  imputed 
unto  us  for  that  end  and  purpose. 

This  is  all  I  shall  for  the  present  insist  on  to  this  pur- 
pose ;  that  the  passive  righteousness  of  Christ  only,  is  im- 
puted to  us,  in  the  non-imputation  of  sin,  and  that  on  the 
condition  of  our  faith  and  new  obedience,  so  exalting  them 
into  the  room  of  the  righteousness  of  Christ,  is  a  thing 
which  in  communion  with  the  Lord  Jesus,  I  have  as  yet  no 
acquaintance  withal ;  what  may  be  said  in  the  way  of  argu- 
ment on  the  one  side  or  other,  must  be  elsewhere  consi- 
dered. 

(2.)  The  second  spring  of  our  communion  with  Christ 
in  purchased  grace,  is  his  death  and  oblation.  He  lived 
for  us,  he  died  for  us ;  he  was  ours  in  all  he  did,  in  all  he 
suffered.'' 

I  shall  be  the  more  brief  in  handling  of  this,  because  on 
another  design  I  have  '  elsewhere  at  large  treated  of  all  the 
concernments  of  it. 

Now  the  death  of  Christ,  as  it  is  a  spring  of  that  pur- 
chased grace  wherein  we  have  communion  with  him,  is 
in  the  Scripture  proposed  under  a  threefold  consideration. 

h  Tanta-ne  me  tenuit  vivendi,  nate,voluptas, 
lit  pro  rae  hostili  paterer  succedere  dextise, 
Quera  genui?tuane  hsec  genitor  per  vulneiaservor, 
Morfe  tua  vivens? — Virgil  jli^neid.  x.  846. 
'  Vindic.  Evan.  cap.  20—22. 


THE    SON    JESUS    CHRIST.  203 

[].]  Of  a  Price. 

[2.]  Of  a  Sacrifice. 

[3.]  Of  a  Penalty. 

In  the  first  regard,  its  proper  effect  is  redemption  ;  in  the 
second,  reconciliation  or  atonement ;  in  the  third,  satisfac- 
tion ;   which  are   the  great  ingredients  of  that  purchased 
grace  whereby,  in  the  first  place,  we  have  communion  with 
Christ. 

[1.]  It  is  a  price.  '  We  are  bought  with  a  price ;'  I  Cor. 
vi.  20.  '  being  not  redeemed  with  silver  and  gold,  and  cor- 
ruptible things,  but  with  the  precious  blood  of  Christ; 
1  Pet.  i.  17, 18.  which  therein  answers  those  things  in  other 
contracts  ;*"  'he  came  to  lay  down  his  life  a  ransom  for 
many;'  Matt.  xx.  28.  a  price  of  redemption  ;  1  Tim.  ii.  6. 
The  proper  use  and  energy  of  this  expression  in  the  Scrip- 
ture, I  have  elsewhere  declared. 

Now  the  proper  effect  and  issue  of  the  death  of  Christ 
as  a  price  or  ransom,  is,  as  I  said,  redemption.  Now  re- 
demption is  the  deliverance  of  any  one  from  bondage  or 
captivity,  and  the  miseries  attending  that  condition,  by  the 
intervention  or  interposition  of  a  price  or  ransom,  paid  by 
the  redeemer,  to  him  by  whose  authority  the  captive  was  de- 
tained. 

1st.  In  general  it  is  a  deliverance.  Hence  Christ  is 
called  the  'deliverer;'  Rom.  xi.  26.  giving  himself  to  'de- 
liver us;'  Gal.  i.  4.  he  is  Jesus  who  *  delivers  us  from  the 
wrath  to  come;'   1  Thess.  i.  10. 

2dly.  It  is  the  delivery  of  one  from  bondage  or  captivity. 
We  are  without  him,  all  prisoners  and  captives,  '  bound  in 
prison;'  Isa.  Ixi.  1.  'sitting  in  darkness,  in  the  prison 
house  ;'  Isa.  xlii.  7.  xlix.  9.  prisoners  in  the  pit  wherein 
there  is  no  water  ;'  Zech.  ix.  11.  *  the  captives  of  the  mighty 
and  the  prey  of  the  terrible  ;'  Isa.  xlix.  25.  under  a  capti- 
vity that  must  be  led  captive;  Psal.  Ixviii.  18.  this  puts  us 
in  bondage  ;  Heb.  ii.  14. 

3dly.  The  person  committing  thus  to  prison  and  into 
bondage,  is  God  himself.  To  him  we  'owe  our  debts;' 
Matt.  vi.  12.  xviii,  27 — 29.  against  him  are  our  offences ; 
Psal.  11.  5.  he  is  the  judge  and  lawgiver;  James  iv.  12.  to 

•*  Nil  quidcin  emilur  nisi  interveniente  ptctio ;  sed  hoc  tanien  additum  magnam 
emphasin  habet. — Bez. 


204  OF    COMMUNIOlSr    WITH 

sin  is  to  rebel  against  him ;  he  shuts  up  men  under  dis- 
obedience ;  Rom.  xi.  32.  and  he  shall  cast  both  body 
and  soul  of  the  impenitent  into  hell-fire ;  Matt.  x.  28.  To 
his  wrath  are  men  obnoxious,'  John  iii.  36.  and  lie  under 
it  by  the  sentence  of  the  law,  which  is  their  prison. 

4thly.  The  miseries  that  attend  this  condition  are  innu- 
merable. Bondage  to  Satan,  sin,  and  the  world,  comprises 
the  sum  of  them,  from  all  which  we  are  delivered  by  the 
death  of  Christ  as  a  price  or  ransom.  *  God  hath  delivered 
us  from  the  power  of  darkness,  and  hath  translated  us  into 
the  kingdom  of  his  dear  Son,  in  whom  we  have  redemption 
through  his  blood ;'  Col.  i.  13,  14.  and  he  *  redeems  us  from 
all  iniquity  ;'  Tit.  ii.  14. '  from  our  vain  conversation  ;'  I  Pet. 
i.  18,  19.  even  from  the  guilt  and  power  of  our  sin,  pur- 
chasing us  to  himself  '  a  peculiar  people  zealous  of  good 
works  ;'  Tit.  ii.  14.  so  dying  for  the  *  redemption  of  trans- 
gressors;' Heb.  ix.  15.    redeeming  us  also  from  the  world; 

Gal.  iv.  5. 

5thly.  And  all  this  is  by  the  payment  of  the  price  men- 
tioned into  the  hand  of  God,  by  whose  supreme  authority 
we  were  detained  captives,  under  the  sentence  of  the  law. 
The  debt  is  due  to  the  great  householder.  Matt,  xviii.  23, 

24.  and  the  penalty,  his  curse  and  wrath,  from  which  by  it 
we  are  delivered;  Rev.  ii.  5. 

This  the  Holy  Ghost  frequently  insists  on  ;  Rom.  iii.  24, 

25.  *  Being  justified  freely  by  his  grace,  through  the  re- 
demption that  is  in  Jesus  Christ,  whom  God  hath  set  forth 
to  be  a  propitiation  through  faith  in  his  blood,  to  declare 
his  rio-hteousness  for  the  remission  of  sins ;'  so  also,  1  Cor. 
vi.  20.  1  Pet.  i.  18.  Matt.  xx.  28.  1  Tim.  ii.  6.  Eph.  i,  7. 
Col.  i.  13.  Gal.  iii.  13,  And  this  is  the  first  consideration  of 
the  death  of  Christ,  as  it  hath  an  influence  into  the  pro- 
curement of  that  grace  wherein  we  hold  communion  with 

him. 

[2.]  It  was  a  sacrifice  also.  He  had  a  body  prepared 
him,  Heb.  x.  5.  wherein  he  was  to  accomplish  what  by  the 
typical  oblations  and  burnt-offerings  of  the  law  was  pre- 
fio-ured.  And  that  body  he  offered  ;  Heb.  x.  10.  that  is,  his 
whole  human  nature,  for  *  his  soul  also  was  made  an  offer- 
ino"  for  sin;  Isa.  liii.  10.  on  which  account  he  is  said  to 
offer  himself ;  Eph.  v.  2.  Heb.  i.  3.  ix.  24.     He  gave  him- 


THE    SON    JESUS    CHRIST.  205 

self  a  sacrifice  to  God  of  a  sweet-smelling  savour;'  and 
this  he  did  willingly,  as  became  him  who  was  to  be  a  sacri- 
fice. The  law  of  this  obedience  being  written  in  his  heart ; 
Psal.  xl.  9.  that  is,  he  had  a  readiness,  willingness,  desire 
for  its  performance. 

Now  the  end  of  sacrifices,  such  as  his  was,  bloody  and 
for  sin,  Rom.  iv.  3.  Heb.  ii.  17.  was  atonement  and  recon- 
ciliation. This  is  every  where  ascribed  to  them,  that  they 
were  to  make  atonement,  that  is  in  a  way  suitable  to  their 
nature.  And  this  is  the  tendency  of  the  death  of  Christ,  as 
a  sacrifice,  atonement,  and  reconciliation  with  God.  Sin 
had  broken  friendship  between  God  and  us;  Isa.  Ixiii.  10. 
whence  his  wrath  was  on  us,  John  iii.  36.  and  we  are  by 
nature  obnoxious  to  it ;  Eph.  ii.  3.  This  is  taken  away  by 
the  death  of  Christ,  as  it  was  a  sacrifice  ;  Dan.  ix.  24.  *  when 
we  were  enemies  we  were  reconciled  to  God  by  the  death  of 
his  Son ;'  Rom.  v.  10.  and  thereby  do  we  '  receive  the 
atonement;'  ver.  11.  for  God  was  in  Christ  'reconciling 
the  world  to  himself,  not  imputing  to  them  their  sins  and 
their  iniquities  ;  2  Cor.  v.  19 — 21.  so  also  Eph.  ii.  12 — 16. 
and  in  sundry  other  places.  And  this  is  the  second  consi- 
deration of  the  death  of  Christ,  which  I  do  but  name,  having 
at  large  insisted  on  these  things  elsewhere. 

[3.]  It  was  also  a  punishment ;  a  punishment  in  our 
stead.  '  He  was  wounded  for  our  sins,  and  bruised  for  our 
iniquities,  the  chastisement  of  our  peace  was  on  him  ;  Isa. 
liii.  5.  God  made  all  our  iniquities  (that  is  the  punishment 
of  them)  'to  meet  upon  him;'  ver.  6.  'he  bare  the  sins  of 
many  ;'  ver,  12.  'his  own  self  bare  our  sins  in  his  body  on 
the  tree  ;'  1  Pet.  ii.  24,  25.  and  therein  he  'who  knew  no 
sin,  was  made  sin  for  us  ;  2  Cor.  v.  21.  What  it  is  in  the  Scrip- 
ture to  bear  sin,  see  Deut.  xix.  5.  xx.  17.  Numb.  xiv.  33. 
Eph.  xviii.  20.  The  nature,  kind,  matter,  and  manner  of 
this  punishment  I  have,  as  I  said  before,  elsewhere  dis- 
cussed. 

Now  bearing  of  punishment  tends  directly  to  the  giving 

'  Observatuni  est  a  sacrificantibus,  ut  si  hostia  quae  ad  aras  duceretur,  fuisset  ve- 
hementer  reiuctata,  ostendissetque  se  invilam  altaribus  admoveri,  amoveretur,  quia 
invito  Deo  earn  offerri  putabant;  qua  vero  stetisset  oblata,  banc  volenti  numini 
dari  cxistiraabant.  Macrob,  Saturnal.  lib.  .". — Hoc  quoque  notandum,  vitulos  ad 
atas  humeris  hominum  allatos  non  fere  litare  ;  sicut  nee  claudicante,  nee  aliena  hos- 
tia placari  deos ;   neque  trahente  se  ab  aris. — Plin.  lib.  8.  cap.  45. 


206  OF    COMMUNION    WITH 

satisfaction  to  him  who  was  offended,  and  on  that  account 
inflicted  the  punishment.  Justice  can  desire  no  more  than  a 
proportional  punishment  due  to  the  offence.  And  this  on 
his  own  voluntary  taking  of  our  persons,  undertaking  to  be 
our  Mediator,  was  inflicted  on  our  dear  Lord  Jesus.  His 
substituting  himself  in  our  room,  being  allowed  of  by  the 
righteous  judge,  satisfaction  to  him  doth  thence  properly 
ensue. 

And  this  is  the  threefold  consideration  of  the  death  of 
Christ,  as  it  is  a  principal  spring  and  fountain  of  that  grace 
wherein  we  have  communion  with  him  ;  for,  as  will  appear 
in  our  process,  the  single  and  most  eminent  part  of  purchased 
grace,  is  nothing  but  the  natural  exurgency  of  the  threefold 
effects  of  the  death  of  Christ,  intimated  to  flow  from  it,  on 
the  account  of  the  threefold  consideration  insisted  on.  This 
then  is  the  second  rise  of  purchased  grace,  which  we  are  to 
eye  ;  if  we  will  hold  communion  with  Christ  in  it,  his  death 
and  blood-shedding,  under  this  threefold  notion  of  a  price, 
an  offering,  and  punishment.     But, 

(3.)  This  is  not  all ;  the  Lord  Christ  goes  farther  yet;  he 
doth  not  leave  us  so,  but  follows  on  the  work  to  the  utmost. 
■"*  He  died  for  our  sins,  and  rose  again  for  our  justification.' 
He  rose  again  to  carry  on  the  complete  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  ut- 
termost them  that  come  to  God  by  him,  seeing  he  liveth  ever 
to  make  intercession  for  them;'  Heb.  vii.  27. 

Now  the  intercession  of  Christ,  in  respect  of  its  influence 
into  purchased  grace,  is  considered  two  ways. 

[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  '  appearing  in  the  presence  of  God  for 
us;'  Heb.  ix.  24.  that  is,  as  the  high-priest  having  offered 
the  great  offering  for  expiation  of  sin,  carried  in  the  blood 
thereof  into  the  most  holy  place,  where  was  the  representa- 
tion of  the  presence  of  God,  so  to  perfect  the  atonement  he 
made  for  himself  and  the  people ;  so  the  Lord  Christ  having 
offered  himself  as  a  sweet  smelling  sacrifice  to  God,  being 
sprinkled  with  his  own  blood,  appears  in  the  presence  of 
God,  as  it  were  to  mind  him  of  the  engagement  made  to  him, 

"  Rom.  iv.  35. 


THE    SON    JESUS    CHUIST.  207 

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  pur- 
chased grace,  inasmuch  as  thereby  he  puts  his  claim  for  it 
in  our  behalf. 

[2.]  He  procureth  the  Holy  Spirit  for  us,  effectually  to 
collate  and  bestow  all  this  purchased  grace  upon  us.  That 
he  would  do  this,  and  doth  it  for  us,  we  have  his  engage- 
ment;  John  xiv.  16.  This  is  purchased  grace,  in  respect 
of  its  fountain  and  spring,  of  which  I  shall  not  speak  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  ac- 
ceptation with  God.  Two  parts  of  it  >  Of  the  grace  of  sanctification.  The 
several  parts  of  it. 

The  fountain  of  that  purchased  grace,  wherein  the  saints 
have  communion  with  Christ  being  discovered,  in  the  next 
place  the  nature  of  this  grace  itself  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  privileges  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  per- 
sons, nor  our  services.  Sin  makes  a  separation  between  God 
and  us  :  that  state,  with  all  its  consequences,  and  attendan- 
cies,  is  not  my  business  to  unfold.  The  first  issue  of  pur- 
chased grace,  is  to  restore  us  into  a  state  of  acceptation  ;  and 
thisis  done  two  ways. 

(1.)  By  a  removal  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  quarrel  were  to  be  taken  away,  that 
so  we  should  not  be  under  displeasure  ;  but  also  that  was  to 
be  given  unto  us,  that  makes  us  the  objects  of  God's  delight 

»  John  iii.  36.  Eph.  iii.  2. 


208  OF    COMMUNION    WITH 

and  pleasure,  on  the  account  of  the  want  whereof  we  are 
distanced  from  God. 

(1.)  It  gives  a  removal  of  that  for  which  we  are  refused. 
This  is  sin  in  the  guilt,  and  all  the  attendancies  thereof. 
The  first  issue  of  purchased  grace  tends  to  the  taking  away 
of  sin  in  its  guilt,  that  it  shall  not  bind  over  the  soul  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  and  effect  of  his  death  for  us.  Guilt  of  sin  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  Satan.  This  is  the  state  of  our  unacceptation. 
By  his  death,  Christ,  bearing  the  curse,  undergoing  the  pu- 
nishment that  was  due  to  us,  paying  the  ransom  that  was  due 
for  us,  delivers  us  from  this  condition.  And  thus  far,  the 
death  of  Christ  is  the  sole  cause  of  our  acceptation  with 
God  ;  that  all  cause  of  quarrel  and  rejection  of  us  is  there- 
by taken  away,  and  to  that  end  are  his  sufferings  reckoned 
to  us  ;  for,  being  '  made  sin  for  us,'  2  Cor.  v.  21.  he  is  made 
*  righteousness  unto  us  ;'  1  Cor.  i.  30. 

But  yet  farther.  This  will  not  complete  our  acceptation 
with  God.  The  old  quarrel  may  be  laid  aside,  and  yet,  no 
new  friendship  begun  ;  we  may  be  not  sinners,  and  yet  not 
be  so  far  righteous,  as  to  have  a  right  to  the  kingdom  of 
heaven.  Adam  had  no  right  to  life,  because  he  was  innocent ; 
he  must  moreover  do  this,  and  then  he  shall  live.  He  must 
not  only  have  a  negative  righteousness,  he  was  not  guilty  of 
any  thing ;  but  also  a  positive  righteousness,  he  must  do  all 
things. 

(2.)  This  then  is  required  in  the  second  place  to  our 
complete  acceptation,  that  we  have  not  only  the  not  impu- 
tation of  sin,  but  also  a  reckoning  of  righteousness  ;  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  righte- 
ousness before  God  ;  by  his  obedience  are  we  '  made  righ- 
teous;' Rom.  V.  18.  On  what  score  the  obedience  of  faith 
takes  place,  shall  be  afterward  declared. 


THE    SON    JESUS    CHRIST.  209 

These  two  things,  then,  complete  our  grace  of  accepta- 
tion ;  sin  being  removed,  and  righteousness  bestowed,  we 
have  peace  with  God ;  are  continually  accepted  before  him. 
There  is  not  any  thing  to  charge  us  withal ;  that  which  was, 
is  taken  out  of  the  way  by  Christ,  and  nailed  to  his  cross  ; 
made  fast  there  ;  yea,  publicly  and  legally  concealed,  that  it 
can  never  be  admitted  again  as  an  evidence.  What  court 
among  men  would  admit  of  an  evidence  that  hath  been  pub- 
licly cancelled,  and  nailed  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  fa- 
vour. He  makes  us  comely  through  his  beauty  ;  gives  us 
white  raiment  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  righ- 
teousness, 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  pro- 
duct it  is  of  the  Father's  righteousness,  wisdom,  love  and 
grace  ;  the  great  and  astonishable  fruit  of  the  love,  and  con- 
descension of  the  Son ;  the  great  discovery  of  the  Holy 
Ghost,  in  the  revelation  of  the  mystery  of  the  gospel. 

2.  The  second  is  grace  of  sanctification.  He  makes  us 
not  only  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.  He 
doth  not  only  justify  his  saints  from  the  guilt  of  sin,  but  also 
sanctify  and  wash  them  from  the  filth  of  sin ;  the  first  is, 
from  his  life  and  death  as  a  sacrifice  of  propitiation,  this 
from  his  death  as  a  purchase,  and  his  life  as  an  example.  So 
the  apostle,  Heb.  ix.  14.  as  also,  Eph.  v.  26 ,27.  Two  things 
are  eminent  in  this  issue  of  purchased  grace. 

(1.)  The  removal  of  defilement. 

(2.)  The  bestowing  of  cleanness,  in  actual  grace. 

(1.)  For  the  first,  it  is  also  threefold. 

[1.]  The  habitual  cleansing  of  our  nature.  We  are  na- 
turally unclean,  defiled  ;  habitually  so.  For  '  who  can  bring 
a  clean  thing  from  that  which  is  unclean ;'  Job  xiv.  4. 
*  That  which  is  born  of  the  flesh  is  flesh ;'  John  iii.  6.  It  is 
in  the  pollution  of  our  blood  that  we  are  born,  Ezek.  xvi. 
wholly  defiled  and  polluted.     The  grace  of  sanctification 

VOL.  X.  .  p 


210  OF    COMMUNION    WITH 

purchased  by  the  blood  of  Christ  removes  this  defilement  of 
our  nature  ;  1  Cor.  xvi.  11.  *  Such  were  some  of  you,  but  ye 
are  washed,  ye  are  sanctified.'  So  also  Tit.  iii.  3 — 5.  '  He 
hath  saved  us  by  the  washing  of  regeneration  and  the  renew- 
ing of  the  Holy  Ghost.'  How  far  this  original,  habitual  pol- 
lution is  removed,  need  not  be  disputed.  It  is  certain  the 
soul  is  made  fair  and  beautiful  in  the  sight  of  God.  Though 
the  sin  that  doth  defile  remains,  yet  its  habitual  defilement 
is  taken  away.  But  the  handling  of  this  lies  not  in  my  aim. 

[2.]  Taking  away  the  pollutions  of  all  our  actual  trans- 
gressions. There  is  a  defilement  attending  every  actual  sin. 
Our  own  clothes  make  us  to  be  abhorred;  Job.  ix,  31.  A 
spot,  a  stain,  rust,  wrinkle,  filth,  blood,  attends  every  sin. 
Now,  1  John  i.  7.  'the  blood  of  Jesus  Christ  cleanseth  us 
from  all  sin.'  Besides  the  defilement  of  our  natures  which 
he  purgeth.  Tit.  i.  15.  he  takes  away  the  defilement  of  our 
persons  by  actual  follies  ;  by  one  '  offering  he  perfected  for 
ever  them  that  are  sf, notified  ;'  by  himself  he  purged  our 
sins,  before  he  sat  down  at  the  right  hand  of  majesty  on 
high  ;  Heb.  i.  3, 

[3.]  In  our  best  duties  we  have  defilement ;  Isa.  Ixiv.  6, 
Self,  unbelief,  form,  drop  themselves  into,  all  that  we  do. 
We  may  be  ashamed  of  our  choicest  performances ;  God 
hath  promised  that  the  saints'  good  works  shall  follow  them  f 
truly  were  they  to  be  measured  by  the  rule  as  they  come 
from  us,  and  weighed  in  the  balance  of  the  sanctuary,  it 
might  be  well  for  us  that  they  might  be  buried  for  ever;  but 
the  Lord  Christ,  first  as  our  high-priest,  bears  the  iniquity, 
the  guilt,  and  provocation,  which  in  severe  justice  doth  at- 
tend them ;  Exod.  xxviii.  37,  38.  and  not  only  so,  but  he 
washes  away  all  their  filth  and  defilements.  He  is  as  a  refiner's 
fire,  to  purge  both  the  sons  of  Levi  and  their  offerings ; 
adding  moreover  sweet  incense  to  them  that  they  may  be  ac- 
cepted. Whatever  is  of  the  Spirit,  of  himself,  of  grace,  that 
remains  ;  whatever  is  of  self,  flesh,  unbelief,  that  is  hay  and 
stubble,  that  he  consumes,  wastes,  takes  away.  So  that  the 
saints'  good  works  shall  meet  them  one  day  with  a  changed 
countenance,  that  they  shall  scarce  know  them ;  that  which 
seemed  to  them  to  be  black,  deformed,  defiled,  shall  appear 
beautiful  and  glorious  ;  they  shall  not  be  afraid  of  them, 
but  rejoice  to  see  and  follow  them. 


THE    SON    JESUS    CHRIST.  211 

And  this  cleansing  of  our  natures,  persons,  and  duties, 
hath  its  whole  foundation  in  the  death  of  Christ.     Hence 
our  washing  and  purifying,  our  cleansing  and  purging,  is  as- 
cribed to  his  blood  and  the  sprinkling  thereof.     Meritori- 
ously this  work  is  done  by  the  shedding  of  the  blood  of 
Christ;   efficiently  by  its    sprinkling.      The   sprinkling  of 
the  blood  of   Christ  proceedeth   from  the  communication 
of   the  Holy  Ghost;   which  he  proraiseth  to   us,  as  pur- 
chased by  him  for  us.     He  is  the  pure  water,  wherewith  we 
are  sprinkled  from  all  our  sins.     That  spirit  of  judgment  and 
burning  that  takes  away  the  filth  and  blood   of  the  daugh- 
ters of  Sion.    And  this  is  the  first  thing  in  the  grace  of  sanc- 
tification  ;  of  which  more  afterward. 

(2.)  By  bestowing  cleanness  as  to  actual  grace.  The 
blood  of  Christ  in  this  purchased  grace  doth  not  only  take 
away  defilement,  but  also  it  gives  purity  ;  and  that  also  in  a 
threefold  gradation. 

[1.]  It  gives  the  Spirit  of  holiness  to  dwell  in  us  ;  he  is 
made  unto  us  sanctification  ;  1  Cor.  i.  30.  by  procuring  for 
us  the  Spirit  of  sanctification ;  our  renewing  is  of  the  Holy 
Ghost  who  is  shed  on  us  through  Christ  alone;  Tit.  iii.  6. 
this  the  apostle  mainly  insists  on;  Rom.  viii.  to  wit,  that 
the  prime  and  principal  guilt  of  sanctification  that  we  re- 
ceive from  Christ,  is  the  indwelling  of  the  Spirit,  and  our 
following  after  the  guidance  hereof.  But  what  concerns  the 
Spirit  in  any  kind,  must  be  referred  to  that,  which  I  have  to 
offer  concerning  our  communion  with  him. 

[2.]  He  gives  us  habitual  grace ;  a  principle  of  grace 
opposed  to  the  principle  of  lust  that  is  in  us  by  nature. 
This  is  the  grace  that  dwells  in  us;  makes  its  abode  with  us ; 
which,  according  to  the  distinct  faculties  of  our  souls  where- 
in it  is,  or  the  distinct  objects  about  which  it  is  exercised, 
receiveth  various  appellations,  being  indeed  all  but  one  new 
principle  of  life.  In  the  understanding  it  is  light,  in  the 
will  obedience,  in  the  affections  love,  in  all  faith.  So  also 
it  is  differenced  in  respect  of  its  operations;  when  it  carries 
out  the  soul  to  rest  on  Christ,  it  is  faith;  when  to  delight 
in  him,  it  is  love  ;  but  still  one  and  the  same  habit  of  grace. 
And  this  is  the  second'  thing. 

[3.]  Actual  influence  for  the  performance  of  every  spiri- 
tual duty  whatever.     After  the  saints  have  both  the  former, 

p  2 


212  OF    COMMUNION    WITH 

yet  Christ  tells  them  that  without  him  '  they  can  do  no- 
thing ;'  John  XV.  5.  They  are  still  in  dependance  upon  him 
for  new  influences  of  grace,  or  supplies  of  the  Spirit;  they 
cannot  live  and  spend  upon  the  old  stock ;  for  every  new 
act  they  must  have  new  grace  ;  he  must  work  in  us  to  *  will 
and  to  do  of  his  good  pleasure  ;'  Phil.  ii.  13.  And  in  these 
three  thus  briefly  named  consists  that  purchased  grace  in 
the  point  of  sanctification,  as  to  the  collating  of  purity 
and  cleanness,  wherein  we  have  communion  with  Christ. 

3.  This  purchased  grace  consists  in  privileges  to  stand 
before  God,  and  these  are  of  two  sorts ;  primary  and 
consequential.  Primary  is  adoption  ;  the  Spirit  of  adoption  : 
consequential,  are  all  the  favours  of  the  gospel,  which  the 
saints  alone  have  right  unto.  But  of  this  I  shall  speak 
when  I  come  to  the  last  branch  of  communion  with  the 
Holy  Ghost. 

These  are  the  things  wherein  we  have  communion  with 
Christ,  as  to  purchased  grace  in  this  life.  Drive  them  up  to 
perfection,  and  you  have  that  which  we  call  everlasting  glory; 
perfect  acceptance,  perfect  holiness,  perfect  adoption,  or  in- 
heritance of  sons,  that  is  glory. 

Our  process  now,  in  the  next  place,  is  to  what  I  mainly  in- 
tend, even  the  manner  how  we  hold  communion  with  Christ 
in  these  things  ;  and  that  in  the  order  laid  down,  as, 

1.  How  we  hold  communion  with  him,  in  the  obedience 
of  his  life  and  merit  of  his  death,  as  to  acceptance  with  God 
the  Father. 

2.  How  we  hold  communion  with  Christ  in  his  blood,  as 
to  the  Spirit  of  sanctification,  the  habits,  and  acts  of  grace. 

3.  How  we  hold  communion  with  him  as  to  the  privi- 
leges we  enjoy.     Of  which  in  the  ensuing  chapters. 


THE    SON    JESUS    CHRIST.  213 


CHAP.  VIII. 

How  the  saints  hold  communion  with  Christ  as  to  their  acceptation  with  God. 
What  is  required  on  the  part  of  Christ,  Jiereunto ;  iti  his  intention ;  in 
the  declaration  thereof.  The  sian  of  our  acceptation  with  God,  tvherein  it 
consists.  What  is  required  on  the  part  of  believers  to  this  communion;  and 
how  they  hold  it  with  Christ.  Some  objections  proposed  to  consideration: 
why  the  elect  are  not  accepted  immediately  on  the  undertaking,  and  the 
death  of  Christ :  in  what  sense  they  are  so.  Christ  a  cojnmon  or  public 
person.  How  he  came  to  be  so.  The  way  of  our  acceptation  with  God 
on  that  account.  The  second  objection.  The  necessity  of  our  obedience 
stated;  Ep!i.  ii.  8. — 10.  The  grounds,  causes  and  ends  of  it  manifested. 
Its  proper  place  in  the  new  covenant.  How  the  saints  in  particular  hold 
commu7iion  with  Christ  in  this  purchased  grace.  They  approve  of  this 
righteousness ;  the  grounds  thereof.  Reject  their  own  ;  the  grounds 
thereof.  The  commutation  of  sin  and  righteousness  between  Christ  and 
believers  ;  some  objections  ansiuered. 

Communion  with  Christ,  in  purchased  grace,  as  unto  ac- 
ceptation with  God,  from  the  obedience  of  his  life,  and  effi- 
cacy of  his  death,  is  the  first  thing  we  inquire  into.  The  dis- 
covery of  what  on  the  part  of  Christ,  and  what  on  our  part 
is  required  thereunto  (for  our  mutual  actings,  even  his  and 
ours  are  necessary,  that  we  may  have  fellowship  and  commu- 
nion together  herein),  is  that  which  herein  I  intend. 

(1.)  On  the  part  of  Christ,  there  is  no  more  required  but 
these  two  things. 

[1.]  That  what  l>e  did,  he  did  not  for  himself,  but  for  us, 

[2.]  What  he  suffered,  he  suffered  not  for  himself,  but  for 
us.  That  is,. that  his  intention  from  eternity,  and  when  he 
was  in  the  world,  was,  that  all  that  he  did  and  suffered,  was 
and  should  be  for  us,  and  our  advantage  as  to  our  acceptance 
with  God  ;  that  he  still  continueth  making  use  of  what  he 
so  did  and  suffered,  for  that  end  and  purpose,  and  that  only. 
Now  this  is  most  evident. 

[1.]  What  he  did,  he  did  for  us,  and  not  for  himself. 
*  He  was  made  under  the  law,  that  we  might  receive  the 
adoption  of  sons  ;'  Gal.  iv.  4,  5.  He  was  made  under  the 
law,  that  is,  in  that  condition  that  he  was  obnoxious  to  the 
will  and  commands  of  it  j  and  why  was  this  ?  To  what  end  1 


*  214  OF    COMMUNION    WITH 

For  himself?  No,  but  to  redeem  us,  is  the  aim  of  all  that  he 
did,  of  all  his  obedience  ;  and  that  he  did.  This  very  inten- 
tion in  what  he  did,  he  acquaints  us  with,  John  xvii.  19.  'for 
their  sakes  I  sanctify  myself,  that  they  may  be  sanctified 
through  the  truth.'  *I  sanctify  myself,'  dedicate  and  set 
myself  apart  to  all  that  work  I  have  to  do.  I  came  not  to 
do  my  own  will,  I  came  to  save  that  which  was  lost,  to  mi- 
nister, not  to  be  ministered  unto,  and  to  give  my  life  a  ran- 
som, it  was  the  testimony  he  bare  to  all  he  did  in  the  world. 
This  intendment  of  his  is  especially  to  be  eyed  ;  from  eter- 
nity he  had  thoughts  of  what  he  would  do  for  us,  and  de- 
lighted himself  therein.  And  when  he  was  in  the  world,  in 
all  he  went  about,  he  had  still  this  thought,  this  is  for  them, 
and  this  is  for  them,  my  beloved .  When  he  went  to  be  baptized, 
says  John,  '  I  have  need  to  come  to  thee,  and  comest  thou  to 
me  V  Matt.  iii.  14,  15.  as  if  he  had  said,  thou  hast  no  need 
at  all  of  it.  But,  says  Christ,  *  Suffer  us  now  for  so  it  be- 
cometh  us  to  fulfil  all  righteousness,'  I  do  it  for  them  who 
have  none  at  all,  and  stand  obliged  unto  all. 

[2.]  In  what  he  suffered.  This  is  more  clear;  Dan  ix.  21. 
'  Messias  shall  be  cutoff,'  and  not  for  himself;  and  the  apo- 
stle lays  down  this  as  a  main  difference  between  him,  and 
the  high-priest  of  the  Jews,  that  when  they  made  their  solemn 
offerings,  they  offered  first  for  themselves  and  then  for  the 
people ;  but  Jesus  Christ  ofFereth  only  for  others :  he  had 
no  sin  and  could  make  no  sacrifice  for  his  own  sin,  which  he 
had  not,  but  only  for  others.  He  tasted  death  for  all ;  Heb. 
ii.  9.  '  gave  his  life  a  ransom  for  many;'  Matt.  xx.  10.  The 
iniquity  of  us  all  was  '  made  to  meet  on  him ;'  Isa.  liii.  6. '  he 
bare  our  sins,  in  his  own  body  on  the  tree ;'  1  Pet.  ii.  24.  loved 
his  church  and  gave  himself  for  it;  Eph.  v.  26.  Gal.  ii.  20. 
Rom.  iv.  25.  Rev.  i.  5, 6.  Tit.  ii.  14.  1  Tim.  ii.  6.  Isa.  liii.  12. 
John  xvii.  19.  But  this  is  exceeding  clear  and  confessed, 
that  Christ  in  his  suffering  and  oblation,  had  his  intention 
only  upon  the  good  of  his  elect,  and  their  acceptation  with 
God;  suffering  for  us,  'the  just  for  the  unjust,  that  he  might 
bi'ing  us  to  God.' 

To  complete  this  communion  on  the  part  of  Christ,  it  is 
required, 

(I.)  That  there  be  added  to  what  he  hath  done,  the  gos- 


THE    SON    JESUS    CHRIST.  ^        215 

pel  tenders  of  that  complete  righteousness  and  acceptation 
with  God,  which  ariseth  from  his  perfect  obedience  and  suf- 
ferings.    Now  they  are  twofold. 

[1.]  Declaratory,  in  the  conditional  promises  of  the  gos- 
pel. John  vii.  37.  Matt.  xi.  28.  '  He  that  believeth  shall  be 
saved  ;'  '  Come  to  me  and  you  shall  have  life  ;'  '  As  the  ser- 
pent was  lifted  up,  &c.'  '  Christ  is  the  end  of  the  law  for 
righteousness  to  them  that  believe ;'  Kom.  x.  4.  and  innu- 
merable others.  Now  declaratory  tenders  are  very  precious ; 
there  is  much  kindness  in  them,  and  if  they  be  rejected, 
they  will  be  the  '  savour  of  death  unto  death  ;'  but  the  Lord 
Christ  knows  that  the  outward  letter,  though  never  so  effec- 
tually held  out,  Avill  not  enable  any  of  his  for  that  reception 
of  his  righteousness,  which  is  necessary  to  interest  them 
tlierein ;  wherefore, 

[2.]  In  this  tender  of  acceptation  with  God,  on  the  account 
of  what  he  hath  done  and  suffered,  a  law  is  established,  that 
whosoever  receives  it,  shall  be  so  accepted.  But  Christ  knows 
the  condition  and  state  of  his  in  this  world.  This  will  not 
do ;  if  he  do  not  effectually  invest  them  with  it,  all  is  lost. 
Therefore, 

(2.)  He  sends  them  his  Holy  Spirit  to  quicken  them ; 
John  vi.  63.  to  cause  them  that  are  'dead  to  hear  his  voice;' 
John  V.  25.  and  to  work  in  them,  whatever  is  required  of  them, 
to  make  them  partakers  of  his  righteousness,  and  accepted 
with  God.  Thus  doth  Christ  deal  with  his;  he  lives  and 
dies  with  an  intention  to  work  out,  and  complete  righte- 
ousness for  them ;  their  enjoying  of  it,  to  a  perfect  accepta- 
tion before  God,  is  all  that  in  the  one  and  other  he  aimed  at. 
Then  he  tenders  it  unto  them,  declares  the  usefulness  and 
preciousness  of  it  to  their  souls,  stirring  them  up  to  a  desire 
and  valuation  of  it ;  and  lastly,  effectually  bestows  it  upon 
them,  reckons  it  unto  them  as  theirs ;   that  they  should 

by  it,  for  it,  with  it,  be  perfectly  accepted  with  his   Fa- 
ther. 

Thus  for  our  acceptation  with  God,  two  things  are  re- 
quired. 

ist.  That  satisfaction  be  made  for  our  disobedience,  for 
whatever  we  had  done  which  might  damage  the  justice  and 
honour  of  God,  and  that  God  be  atoned  towards  us,  which 
could  no  otherwise  be,  but  by  undergoing  the  penalty  of  the 
law.     This  I  have  shewed  abundantly  is  done  by  the  death 


216  OF    COMMUNION    WITH 

of  Christ ;  God  '  made  him  to  be  sin  for  us  ;'  2  Cor.  v.  21.  a 
'curse;'  Gal.  iii.  13.  On  this  account  we  have  our  absolu- 
tion, our  acquitment  from  the  guilt  of  sin,  the  sentence  of 
the  law,  the  wrath  of  God  ;  E,om.  viii.  33.  38.  We  are  jus- 
tified, acquitted,  freed  from  condemnation,  because  it  was 
Christ  that  died  ;  *  he  bare  our  sins  in  his  body  on  the  tree  j' 
1  Pet.  ii.  24. 

2dly.  That  the  righteousness  of  the  law  be  fulfilled,  and 
the  obedience  performed  that  is  required  at  our  hands ;  and 
this  is  done  by  the  life  of  Christ;  Rom.  v.  18,  19.  So  that 
answerably  hereunto,  according  to  our  state  and  condition, 
of  our  acceptation  with  God,  there  are  two  parts. 

(1st.)  Our  absolution  from  the  guilt  of  sin  ;  that  our  dis- 
obedience be  not  charged  upon  us.  This  we  have  by  the 
death  of  Christ,  our  sins  being  imputed  to  him,  shall  not  be 
imputed  to  us ;  2  Cor.  v.  21.  Rom.  iv.  25.  Isa.  v.  12. 

(2dly.)  Imputation  of  righteousness,  that  we  may  be  ac- 
counted perfectly  righteous  before  God ;  and  this  we  have 
by  the  life  of  Christ.  His  righteousness  in  yielding  obedi- 
ence to  the  law,  is  imputed  to  us.  And  thus  is  our  accepta- 
tion with  God  completed.  Being  discharged  from  the  guilt 
of  our  disobedience  by  the  death  of  Christ,  and  having  the 
righteousness  of  the  life  of  Christ  imputed  to  us,  we  have 
friendship  and  peace  with  God.  And  this  is  that  which  I 
call  our  grace  of  acceptation  with  God,  wherein  we  have 
communion  with  Jesus  Christ. 

That  which  remains  for  me  to  do,  is,  to  shew  how  be- 
lievers hold  distinct  communion  with  Christ,  in  this  grace 
of  acceptation,  and  how  thereby  they  keep  alive  a  sense  of 
it,  the  comfort  and  life  of  it  being  to  be  renewed  every  day. 
Without  this,  life  is  a  hell ;  no  peace,  no  joy  can  we  be 
made  partakers  of,  but  what  hath  its  rise  from  hence.  Look 
what  grounded  persuasion  we  have  of  our  acceptation  with 
God,  that  he  is  at  peace  with  us,  thereunto  is  the  revenue 
of  our  peace,  comfort,  joy,  yea,  and  holiness  itself  propor- 
tioned. 

But  yet,  before  I  come  in  particular  to  handle  our  prac- 
tical communion  with  the  Lord  Jesus,  in  this  thing,  I  must 
remove  two  considerable  objections  ;  the  one  of  them  lying 
against  the  first  part  of  our  acceptation  with  God,  the  other 
against  the  latter. 

Ob.  1.  For  our  absolution,  by  and  upon  the  de^th  of 


THE    SON    JESUS    CHRIST.  217 

Christ,  it  may  be  said,  that  if  the  elect  have  their  absolu- 
tion, reconciliation,  and  freedom,  by  the  death,  blood,  and 
cross  of  Christ ;  whence  is  it  then,  that  they  are  not  all  ac- 
tually absolved,  at  the  death  of  Christ,  or  at  least  so  soon  as 
they  are  born,  but  that  many  of  them  live  a  long  while  under 
the  wrath  of  God  in  this  world,  as  being  unbelievers,  under 
the  sentence  and  condemning  power  of  the  law/  Why  are 
they  not  immediately  freed,  upon  the  payment  of  the  price, 
and  making  reconciliation  for  them  ? 

Ob.  2.  If  the  obedience  of  the  life  of  Christ  be  imputed 
unto  us,  and  that  is  our  righteousness  before  God,  then  what 
need  we  yield  any  obedience  ourselves?  Is  not  all  our  pray- 
ing, labouring,  watching,  fasting,  giving  alms;  are  not  all 
fruits  of  holiness,  in  purity  of  heart,  and  usefulness  of  con- 
versation all  in  vain,  and  to  no  purpose  ?  And  who  then 
will  or  need  take  care  to  be  holy,  humble,  righteous,  meek, 
temperate,  patient,  good,  peaceable,  or  to  abound  in  good 
works  in  the  world  ? 

I  shall,  God  assisting,  briefly  remove  these  two  objec- 
tions, and  then  proceed  to  carry  on  the  design  in  hand,  about 
our  communion  with  Christ. 

(1.)  Jesus  Christ,  in  his  undertaking  of  the  work  of  our 
reconciliation  with  God,  for  which  cause  he  came  into  the 
world,  and  the  accomplishment  of  it  by  his  death,  was  con- 
stituted and  considered  as  a  common  public  person,  in  the 
stead  of  them  for  whose  reconciliation  to  God  he  suffered. 
Hence  he  is  the  *  Mediator  between  God  and  man;'  1  Tim. 
ii.  5.  that  is,  one  who  undertook  to  God  for  us,  as  the  next 
words  manifest,  ver.  6.  and  gave  himself  a  ransom  for  all. 
And  the  *  surety  of  the  new  covenant,'  Heb.  vii.  22.  under- 
taking for,  and  on  the  behalf  of  them,  with  whom  that  cove- 
nant was  made ;  hence  he  is  said  to  be  given  for  a  covenant 
to  the  people ;  Isa.  xlii.  6.  and  a  leader,  xlix.  8.  He  was  the 
second  Adam ;  1  Cor.  xv.  45.  47.  to  all  ends  and  purposes  of 
righteousness  to  his  spiritual  seed ;  as  the  first  'Adam  was  of 
sin  to  his  natural  seed ;  Rom.  v.  15 — 19. 

(2.)  His  being  thus  a  common  person,  arose  chiefly  from 
these  things. 

[1.]  In  general,  from  the  covenant  entered  into  by  him- 
self with  his  Father  to  this  purpose.     The  terms  of  this  co- 

r  John  iii.  36. 


218  OF    COMMUNION    WITH 

venant  are  at  large  insisted  on,  Isa.  liii.  summed  up,  Psal. 
xl.  7,  8.  Heb.  x.  8 — 10.  Hence  the  Father  became  to  be  his 
God  which  is  a  covenant  expression;  Psal.  Ixxxix.  26.  Heb. 
i.  5.  Psal.  xxii.  1.  Psal.  xl.  8.  Psal.  xlv.  7.  Rev.  iii.  12.  Mich. 
V.  4.  So  was  he  by  his  Father,  on  this  account,  designed  to 
this  work  ;  Isa.  xlii.  1.  vi.  1.  xlix.  9.  Mai.  iii.  1.  Zech.  xiii.  7 
John  iii.  16.  1  Tim.  i.  15.  Thus  the  'counsel  of  peace  be- 
came to  be  between  them  both;'  Zech.  vi.  13.  that  is,  the 
Father,  and  Son.  And  the  Son  rejoices  from  eternity  in  the 
thought  of  this  undertaking  ;  Prov.  viii.  21 — 30.  The  com- 
mand given  him  to  this  purpose,  the  promises  made  to  him 
thereon,  the  assistance  afforded  to  him,  I  have  elsewhere 
handled. 

[2.]  In  the  sovereign  grant,  appointment,  and  design  of 
the  Father,  giving  and  delivering  the  elect  to  Jesus  Christ 
in  this  covenant,  to  be  redeemed  and  reconciled  to  himself. 
John  xvii.  6.  'Thine  they  were,  and  thou  gavest  them  to  me.' 
They  were  God's  by  eternal  designation  and  election,  and  he 
gave  them  to  Christ  to  be  redeemed  ;  hence,  before  their 
calling  or  believing,  he  calls  tliem  his  sheep;  John  x.  15. 16. 
laying  down  his  life  for  them  as  such  ;  and  hence  are  we  said 
to  be  chosen  in  Christ ;  Eph.  i.  4.  or  designed  to  obtain  all 
the  fi'uits  of  the  love  of  God  by  Christ,  and  committed  into 
his  hand,  for  that  end  and  purpose. 

[3.]  In  his  undertaking  to  suffer  what  was  due  to  them, 
and  to  do  what  was  to  be  done  by  them,  that  they  might  be 
delivered,  reconciled,  and  accepted,  with  God.  And  he  un- 
dertakes to  give  in  to  the  Father,  without  loss  or  miscar- 
riage, what  he  had  so  received  of  the  Father  as  above  ;  John 
xvii.  2.  12.  vi.  37.  39.  As  Jacob  did  the  cattle  he  received 
of  Laban  ;  Gen.  xxxi.  39,  40.  Of  both  these  I  have  treated 
somewhat  at  large  elsewhere,  in  handling  the  covenant  be- 
tween the  Father  and  the  Son,  so  that  I  shall  not  need  to 
take  it  up  here  again. 

[4.]  They  being  given  unto  him,  he  undertaking  for  them, 
to  do  and  suffer  what  was  on  their  part  required,  he  received, 
on  their  behalf  and  for  them,  all  the  promises  of  all  the  mer- 
cies, grace,  good  things,  and  privileges,  which  they  were  to 
receive,  upon  the  account  of  his  undertaking  for  them.  On 
this  account,  eternal  life  is  said  to  be  promised  of  God  be- 
fore the  world  began ;  Tit.  i.  2.    That  is  to  the  Son  of  God 


THE    SON    JESUS    CHRIST.  219 

for  US,  on  his  undertaking  on  our  behalf.  And  grace  also 
is  said  to  be  given  unto  us  before  the  world  was ;  2  Tim.  i. 
9.  that  is,  in  Christ  our  appointed  head,  mediator,  and 
representative. 

[5.]  Christ  being  thus  a  common  person,  a  mediator, 
surety,  and  representative,  of  his  church,  upon  his  undertak- 
ing, as  to  efficacy  and  merit,  and  upon  his  actual  perform- 
ance as  to  solemn  declaration,  was  as  such  acquitted,  ab- 
solved, justified,  and  freed,  from  all  and  every  thing,  that  on 
the  behalf  of  the  elect,  as  due  to  them,  was  charged  upon 
him,  or  could  so  be ;  I  say  as  to  all  the  efficacy  and  merit  of 
his  undertakings,  he  was  immediately  absolved  upon  his 
faithfulness,  in  his  first  engagement ;  and  thereby  all  the 
saints  of  the  Old  Testament  were  saved  by  his  blood  no  less 
than  we.  As  to  solemn  declaration,  he  was  so  absolved, 
when  the  '  pains  of  death  being  loosed,  he  was  declared  to 
be  the  Son  of  God  with  power,'  Rom.  i.  4.  by  the  resur- 
rection from  the  dead;  God  saying  to  him, 'Thou  art  my 
Son,  this  day  have  I  begotten  thee  ;'  Psal.  xv.  33.  And  this 
his  absolution  doth  Christ  express  his  confidence  of;  Isa.  1. 
5 — 9.  And  he  was  justified  ;  1  Tim.  iii.  16.  That  which  I 
intend  by  this  absolution-  of  Christ  as  a  public  person,  is 
this ;  God  having  made  him  under  the  law  for  them  who 
were  so  ;  Gal.  iv.  4.  in  their  stead,  obnoxious  to  the  punish- 
ment due  to  sin,  made  him  sin  ;  2  Cor.  v.  21".  and  so  gave 
justice,  and  law,  and  all  the  consequents  of  the  curse  there- 
of, power  against  him,  Isa.  liii.  6.  upon  his  undergoing  of 
that  which  was  required  of  him  ;  ver.  12.  God  looses  the 
pains  and  power  of  death,  accepts  him,  and  is  well  pleased 
with  him,  as  to  the  performance  and  discharge  of  his  work; 
John  xvii.  3 — 6.  pronounceth  him  free  from  the  obligation 
that  was  on  him;  Acts  xiii.  and  gave  him  a  promise  of  all 
good  things  he  aimed  at,  and  which  his  soul  desired.  Here- 
on are  all  thcpromises  of  God  made  to  Christ,  and  their  ac- 
complishment; all  the  encouragements  given  him,  to  ask  and 
make  demand  of  the  things  originally  engaged  for  to  him  ; 
Psal.  ii.  8.  which  he  did  accordingly  ;  John  xvii.  founded, 
and  built.  And  here  lies  the  certain,  stable  foundation  of 
our  absolution,  and  acceptation  with  God.  Christ  in  our 
stead,  acting  for  us  as  our  surety,  being  acquitted,  absolved, 
solemnly  declared  to  have  answered  the  whole  debt  that 


220  OF    COMMUNION    WITH 

was  incumbent  on  him  to  pay,  and  made  satisfaction  for  all 
the  injury  we  had  done,  a  general  pardon  is  sealed  for  us 
all,  to  be  sued  out  particularly  in  the  way  to  be  appointed. 
For, 

[6.]  Christ  as  a  public  person  being  thus  absolved,  it 
became  righteous  with  God,  a  righteous  thing,  from  the  co- 
venant, compact,  and  convention,  that  was  between  him  and 
the  Mediat^r^  that  those  in  whose  stead  he  was,  should  ob- 
tain, and  have  bestowed  on  them,  all  the  fruits  of  his  death, 
in  reconciliation  with  God;  Rom.  v.  8 — 11.  That  as  Christ 
received  the  general  acquittance  for  them  all,  so  that  they 
should  every  one  of  them  enjoy  it  respectively.  This  is 
every  vv'here  manifested  in  those  expressions,  which  express 
a  commutation  designed  by  God  in  this  matter  ;  as  2  Cor. 
V.  21.  Gal.  iii.  13.   1  Pet.  ii.  21.  24.  of  which  afterward. 

[7.]  Being  thus  acquitted  in  the  covenant  of  the  Medi- 
ator (whence  they  are  said  to  be  circumcised  with  him,  to 
die  with  him,  to  be  buried  with  him,  to  rise  with  him,  to  sit 
with  him  in  heavenly  places,  namely,  in  the  covenant  of  the 
Mediator),  and  it  being  righteous,  that  they  should  be  ac- 
quitted personally  in  the  covenant  of  grace,  it  was  determined 
by  Father,  Son,  and  Holy  Ghost,  that  the  way  of  their  ac- 
tual personal  deliverance  from  the  sentence  and  curse  of  the 
law,  should  be  in  and  by  such  a  way  and  dispensation,  as 
might  lead  to  the  'praise  of  the  glorious  grace  of  God ;'  Eph. 
i.  5 — 7.  The  appointment  of  God  is,  that  we  shall  have  the 
adoption  of  children.  The  means  of  it  is  by  Jesus  Christ; 
the  peculiar  way  of  bringing  it  about,  is  by  the  redemption 
that  is  in  his  blood ;  the  end  is  the  praise  of  his  glorious  grace. 
And  thence  it  is, 

[8.]  That  until  the  full  time  of  their  actual  deliverance,  de- 
termined and  appointed  to  them  in  their  several  generations, 
be  accomplished,  they  are  personally  under  the  curse  of  the 
law,  and  on  that  account  are  legally  obnoxious  to  the  wrath 
of  God,  from  which  they  shall  certainly  be  delivered  ;  I  say, 
they  are  thus  personally  obnoxious  to  the  law  and  the  curse 
thereof,  but  not  at  all  with  its  primitive  intention  of  execu- 
tion upon  them,  but  as  it  is  a  means  appointed  to  help  for- 
ward their  acquaintance  with  Christ,  and  acceptance  with 
God,  on  his  account ;  when  this  is  accomplished,  that  whole 
obligation  ceases  ;  being  continued  on  them  in  a  design  of 


THE    SON    JESUS    CHRIST.  221 

love ;  their  last  condition  being  such,  as  that  they  cannot 
without  it  be  brought  to  a  participation  of  Christ,  to  the 
praise  of  the  glorious  grace  of  God. 

[9.J  The  end  of  the  dispensation  of  grace  being  to  glo- 
rify the  whole  Trinity,  the  order  fixed  on,  aiid  appointed, 
wherein  this  is  to  be  done,  is,  by  ascending  to  the  Father's 
love,  through  the  works  of  the  Spirit,  and  blood  of  the  Son. 
The  emanation  of  divine  love  to  us  begins  with  the  Father, 
is  carried  on  by  the  Son,  and  then  communicated  by  the 
Spirit ;  the  Father  designing,  the  Son  purchasing,  the  Spirit 
effectually  working,  which  is  their  order.  Our  participa- 
tion is  first  by  the  work  of  the  Spirit,  to  an  actual  interest 
in  the  blood  of  the  Son,  whence  we  have  acceptation  with 
the  Father. 

This  then  is  the  order,  whereby  we  are  brought  to  ac- 
ceptation with  the  Father,  for  the  glory  of  God  through 
Christ. 

1st.  That  the  Spirit  may  be  glorified,  he  is  given  unto  us, 
to  quicken  us,  convert  us,  work  faith  in  us;  Rom.  viii.  11. 
Eph.  i.  19,  20.  according  to  all  the  promises  of  the  cove- 
nant; Isa.  iv.  4,  5.  Ezek.  xix.  11.  xxxvi.  26. 

2dly.  This  being  wrought  in  us,  for  the  glory  of  the  Son, 
we  are  actually  interested  according  to  the  tenor  of  the  co- 
venant, at  the  same  instant  of  time,  in  the  blood  of  Christ, 
as  to  the  benefits  which  he  hath  procured  for  us  thereby. 
Yea,  this  very  work  of  the  Spirit  itself  is  a  fruit,  and  part  of 
the  purchase  of  Christ ;  but  we  speak  of  our  sense  of  this 
thing,  whereunto  the  communication  of  the  Spirit  is  antece- 
dent.    And, 

3dly.  To  the  glory  of  the  Father,  we  are  accepted  with 
him,  justified,  freed  from  guilt,  pardoned,  and  have  peace 
with  God;  Rom.  v.  1.  Thus  'through  Christ  we  have  ac- 
cess by  one  Spirit  unto  the  Father ;  2  Eph.  ii.  18.  And  thus 
are  both  Father  and  Son,  and  the  Holy  Spirit,  glorified  in 
our  justification  and  acceptation  with  God;  the  Father  in 
his  free  love,  the  Son  in  his  full  purchase,  and  the  Holy  Spirit 
in  his  effectual  working. 

[10.]  All  this,  in  all  the  parts  of  it,  is  no  less  fully  pro- 
cured for  us,  nor  less  freely  bestowed  on  us,  for  Christ's  sake, 
on  his  account,  as  part  of  his  purchase  and  merits  ;  than  if 
all  of  us,  immediately  upon  his  death,  had  been  translated 


222  OF    COMMUNION    WITH 

into  heaven  ;  only  this  way  of  our  deliverance  and  freedom 
is  fixed  on,  that  the  vv^hole  Trinity  may  be  glorified  thereby. 
And  this  may  suffice  in  answer  to  the  first  objection.  Though 
our  reconciliation  with  God  be  fully  and  completely  procured 
by  the  death  of  Christ,  and  all  the  ways  and  means  whereby 
it  is  accomplished,  yet  we  are  brought  unto  an  actual  enjoy- 
ment thereof,  by  the  way,  and  in  the  order  mentioned,  for  the 
praise  of  the  glorious  grace  of  God. 

2.  The  second  objection  is,  *  That  if  the  righteousness  and 
obedience  of  Christ  to  the  law  be  imputed  unto  us,  then 
what  need  we  yield  obedience  ourselves?'  To  this  also  I 
shall  return  answer  as  briefly  as  I  can,  in  the  ensuing  obser- 
vations. 

(1.)  The  placing  of  our  gospel  obedience,  on  the  right 
foot  of  account,  that  it  may  neither  be  exalted  into  a  state, 
condition,  use,  nor  end,  not  given  it  of  God,  nor  any  reason, 
cause,  motive,  end,  necessity  of  it  on  the  other  hand,  taken 
away,  weakened,  or  impaired,  is  a  matter  of  great  import- 
ance. Some  make  our  obedience,  the  works  of  faith,  our 
works,  the  matter  or  cause  of  our  justification ;  some  the 
condition  of  the  imputation  of  the  righteousness  of  Christ; 
some  the  qualification  of  the  person  justified,  on  the  one 
hand ;  some  exclude  all  the  necessity  of  them,  and  turn  the 
grace  of  God  into  lasciviousness  on  the  other.  To  debate 
these  differences,  is  not  my  present  business  ;  only  I  say, 
on  this  and  other  accounts,  the  right  stating  of  our  obedi- 
ence, is  of  great  importance  as  to  our  walking  with  God. 

(2.)  We  do  by  no  means,  assign  the   same  place,  con- 
dition, state,  and  use,  to  the  obedience   of  Christ  imputed 
to  us,  and  our  obedience  performed  to  God.    If  we  did,  they 
were  really  inconsistent.     And  therefore,  those  who  affirm 
that  our  obedience  is  the  condition  or  cause  of  our  justifi- 
cation, do  all  of  them  deny  the  imputation  of  the  obedience 
of  Christ  unto  us.     The  righteousness  of  Christ  is  imputed 
to  us,  as  that  on  the  account  whereof  we  are  accepted,  and 
esteemed  righteous  before  God,  and  are  really  so,  though 
not  inherently.     We  are  as  truly  righteous  with  the  obedi- 
ence of  Christ,  imputed  to  us,  as  Adam  was  or  could  have 
been,  by  a  complete  righteousness  of  his  own  performance. 
So  R-om,  V.  18.  by  his  obedience  we  are  made  righteous; 
made  so  truly,  and  so  accepted,  as  by  the  disobedience  of 


THE    SON    JESUS    CHRIST.  223 

Adam  we  are  truly  made  trespassers  and  so  accounted.  And 
this  is  that  which  the  apostle  desires  to  be  found  in,  in  op- 
position to  his  own  righteousness  ;  Phil.  iii.  9.  But  our  own 
obedience  is  not  the  righteousness  whereupon  we  are  ac- 
cepted and  justified  before  God  ;  although  it  be  acceptable 
to  God,  that  we  should  abound  therein.  And  this  distinc- 
tion the  apostle  doth  evidently  deliver  and  confirm,  so  as 
nothing  can  be  more  clearly  revealed  ;  Eph.  ii.  8 — 10.  '  For 
by  grace  we  are  saved  through  faith,  and  this  not  of  our- 
selves :  it  is  the  gift  of  God :  not  of  works,  lest  any  man 
should  boast.  For  we  are  his  workmanship,  created  in 
Christ  Jesus  unto  good  works,  which  God  hath  prepared 
that  we  vshould  walk  in  them.'  We  are  saved,  or  justified 
(for  that  it  is  whereof  the  apostle  treats)  by  grace  through 
faith,  which  receives  Jesus  Christ  and  his  obedience  ;  'not  of 
works  lest  any  man  should  boast.'  But  what  works  are  they 
that  the  apostle  intends  ?  The  works  of  believers,  as  in  the 
very  beginning  of  the  next  words  is  manifest ;  '  for  we  are  ;' 
we  believers,  with  our  obedience  and  our  works,  of  whom  I 
speak  ;  yea,  but  what  need  then  of  works?  need  still  there 
is,  '  we  are  the  workmanship,'  Sec. 

Two  things  the  apostle  intimates  in  these  words. 

[1.]  A  reason  why  we  cannot  be  saved  by  works  ;  namely, 
because  we  do  them  not  in,  or  by  our  own  strength,  which 
is  necessary  we  should  do  if  we  will  be  saved  by  them,  or 
justified  by  them;  but  this  is  not  so,  saith  the  apostle,  for 
we  are  the  workmanship  of  God,  &c.  all  our  works  are 
wrought  in  us,  by  full  and  effectual  undeserved  grace. 

[2.]  An  assertion  of  the  necessity  of  good  works,  not- 
withstanding that  we  are  not  saved  by  them,  and  that  is, 
that  God  has  ordained  that  we  shall  walk  in  them;  which  is  a 
sufficient  ground  of  our  obedience,  whatever  be  the  use  of  it. 

If  you  will  say  then.  What  are  the  true  and  proper  gospel 
grounds,  reasons,  uses,  and  motives  of  our  obedience ; 
whence  the  necessity  thereof  may  be  demonstrated,  and  our 
souls  be  stirred  up,  to  abound  and  be  fruitful  therein  ?  I  say, 
they  are  so  many  and  lie  so  deep  in  the  mystery  of  the  gos- 
pel, and  dispensation  of  grace,  spread  themselves  so  through- 
out the  whole  revelation  of  the  will  of  God  unto  us,  that  to 
handle  them  fully  and  distinctly,  and  to  give  them  their  due 
weight,  is  a  thing  that  I  cannot  engage  in,  lest  I  should  be 


224  OF    COMMUNION    WITH 

turned  aside  from  what  I  principally  intend.  I  shall  only 
give  you  some  brief  heads  of  what  might  at  large  be  in- 
sisted on. 

1st.  Our  universal  obedience,  and  good  works,  are  in- 
dispensably necessary  from  the  sovereign  appointment  and 
will  of  God,  Father,  Son,  and  Holy  Ghost. 

(1st.)  In  general ;  '  This  is  the  will  of  God,  even  our  sanc- 
tification/  or  holiness;  1  Thess.  iv.  3.  this  is  that  which  God 
wills,  which  he  requires  of  us,  that  we  be  holy,  that  we  be 
obedient,  that  we  do  his  will  as  the  angels  do  in  heaven ; 
the  equity,  necessity,  profit,  and  advantage,  of  this  ground 
of  our  obedience,  might  at  large  be  insisted  on.  And  were 
there  no  more,  this  might  suffice  alone.  If  it  be  the  will  of 
God,  it  is  our  duty. 

(1st.)  The  Father  hath  ordained  or  appointed  it ;  it  is  the 
will  of  the  Father;  Eph.  ii.  10.  the  Father  is  spoken  of  per- 
sonally ;  Christ  being  mentioned  as  mediator. 

(2dly.)  The  Son  hath  ordained  and  appointed  it  as  me- 
diator, John  XV.  16.  'I  have  ordained  you  that  you  should 
bring  forth  fruit,  of  obedience,  and  that  it  should  remain.' 
And, 

(3dly.)  The  Holy  Ghost  appoints  and  ordains  believers 
to  works  of  obedience  and  holiness,  and  to  work  holiness 
in  others.  So  in  particular.  Acts  xiii.  2.  he  appoints  and 
designs  men  to  the  great  work  of  obedience  in  preaching 
the  gospel,  and  in  sinning,  men  sin  against. him. 

2dly.  Our  holiness,  our  obedience,  work  of  righteous- 
ness, is  one  eminent  and  especial  end  of  the  peculiar  dispen- 
sation of  Father,  Son,  and  Spirit,  in  the  business  of  exalting 
the  glory  of  God  in  our  salvation ;  of  the  electing  love  of 
the  Father ;  the  purchasing  love  of  the  Son ;  and  the  ope- 
rative love  of  the  Spirit. 

(1st.)  It  is  a  peculiar  end  of  the  electing  love  of  the  Fa- 
ther ;  Eph.  i.  4.  '  He  hath  chosen  us  that  we  should  be  holy 
and  unblameable.'  So  Isa.  iv.  3,  4.  his  aim  and  design  in 
choosing  of  us  was,  that  we  should  be  holy,  and  unblameable 
before  him  in  love.  This  he  is  to  accomplish  and  will  bring 
about  in  them  that  are  his.  *  He  chooses  us  to  salvation, 
through  the  sanctification  of  the  Spirit,  and  belief  of  the 
truth  ;'  2  Thess.  ii.  12.  This  the  Father  designed  as  the  first 
and  immediate  end  of  electing  love  ;  and  proposes  the  con- 


THE    SON    JESUS    CHRIST.  225 

sideration  of  that  love,  as   a  motive  to  holiness  ;    1   John 
iv.  8—10. 

(2dly.)  It  is  so  also  of  the  exceeding  love  of  the  Son, 
Vi^hereof  the  testimonies  are  innumerable.  I  shall  give  but 
one  or  two  ;  Tit.  ii.  14.  '  vA\o  gave  himself  for  us,  that  he 
might  redeem  us  from  all  iniquity,  and  purify  to  himself  a 
peculiar  people  zealous  of  good  works.'  This  was  his  aim, 
his  design  in  giving  himself  for  us  ;  as  Eph.  v.  26,  27. 
'  Christ  loved  his  church  and  gave  himself  for  it ;  that  he 
might  sanctify  and  cleanse  it  with  the  washing  of  water  by 
the  word  ;  that  he  might  present  it  to  himself  a  glorious 
church,  not  having  spot, or  wrinkle,  or  any  such  thing;  but 
that  it  should  be  holy  and  without  blemish  ;'  2  Cor.  v.  15. 
Rom.  vi.  5. 

(3dly.)  It  is  the  very  work  of  the  love  of  the  Holy  Ghost; 
his  whole  work  upon  us,  in  us,  for  us,  consist  in  preparing 
of  us  for  obedience,  enabling  of  us  thereunto,  and  bringing 
forth  the  fruits  of  it  in  us  ;  and  this  he  doth  in  opposition 
to  a  righteousness  of  our  own,  either  before  it,  or  to  be  made 
up  by  it;  Tit.  iii.  5.  I  need  not  insist  on  this  ;  the  fruits  of 
the  Spirit  in  us  are  known  ;  Gal.  v.  22. 

And  thus  have  we  a  twofold  bottom  of  the  necessity  of 
our  obedience  and  personal  holiness ;  God  hath  appointed 
it;  he  requires  it.  And  it  is  an  eminent  immediate  end  of 
the  distinct  dispensation  of  Father,  Son,  and  Holy  Ghost, 
in  the  work  of  our  salvation.  If  God's  sovereignty  over  us 
is  to  be  owned  ;  if  his  love  towards  us  be  to  be  regarded;  if 
the  whole  work  of  the  ever  blessed  Trinity,  for  us,  in  us,  be 
of  any  moment,  our  obedience  is  necessary. 

(3.)  It  is  necessary  in  respect  of  the  end  thereof;  and 
that  whether  you  consider  God,  ourselves,  or  the  world. 

[1.]  The  end  of  our  obedience  in  respect  of  God,  is,  his 
glory  and  honour ;  Mai.  i.  6.  This  is  God's  honour,  all  that 
we  give  him.  It  is  true,  he  will  take  his  honour  from  the 
stoutest  and  proudest  rebel  in  the  world  ;  but  all  we  give 
him,  is  in  our  obedience.  The  glorifying  of  God  by  our 
obedience,  is  all  that  we  are  or  can  be.     Particularly, 

1st.  It  is  the  glory  of  the  Father.  Matt.  v.  16.  *  Let  your 

light  so   shine  before  men,  that  they  may  see  your  good 

works,  and  glorify  your  Father  which  is  in  heaven.'    By  our 

walking  in  the  light  of  faith,  doth  glory  arise  to  the  Father^ 

VOL.  X.  Q 


226  OF    COMMUNION    WITH 

The  fruits  of  his  love,  of  his  grace,  of  his  kindness,  are  seen 
upon  us ;  and  God  is  glorified  in  our  behalf.     And, 

2dly.  The  Son  is  glorified  thereby.  It  is  the  will  of 
God,  that  as  all  men  honour  the  Father,  so  should  they  ho- 
nour the  Son  ;  John  v.  23.  and  how  is  this  done  ?  by  believ- 
ing in  him;  John  xiv.  1.  obeying  of  him.  Hence,  John 
xvii.  10.  he  says,  he  is  glorified  in  believers;  and  prays  for 
an  increase  of  grace  and  union  for  them,  that  he  may  yet  be 
more  glorified,  and  all  might  know  that  as  mediator  he  was 
sent  of  God. 

3dly.  The  Spirit  is  glorified  also  by  it.  He  is  grieved  by 
our  disobedience ;  Eph.  iv.  30.  and  therefore,  his  glory  is  in 
our  bringing  forth  fruit.  He  dwells  in  us  as  in  his  temple, 
which  is  not  to  be  defiled;  holiness  becometh  his  habita- 
tion for  ever. 

Now  if  this  that  hath  been  said  be  not  sufiicient  to  evince 
a  necessity  of  our  obedience,  we  must  suppose  ourselves  to 
speak  with  a  sort  of  men,  who  regard  neither  the  sovereignty 
nor  love,  nor  glory  of  God,  Father,  Son,  or  Holy  Ghost. 
Let  men  say  what  they  please,  though  our  obedience  should 
be  all  lost,  and  never  regarded,  which  is  impossible  (for 
God  is  not  unjust  to  forget  our  labour  of  love),  yet  here  is  a 
sufficient  bottom,  ground,  and  reason  of  yielding  more  obe- 
dience unto  God,  than  ever  we  shall  do,  whilst  we  live  in 
this  world.  I  speak  also  only  of  gospel  grounds  of  obedi- 
ence, and  not  of  those  that  are  natural  and  legal,  which  are 
indispensable  to  all  mankind. 

[2.]  The  end  in  respect  of  ourselves  immediately,  is  three- 
fold.    1st.  Honour.     2dly.  Peace.     3dly.  Usefulness. 

1st.  Honour.  It  is  by  holiness  that  we  are  made  like 
unto  God,  and  his  image  is  renewed  again  in  us.  This  was 
our  honour  at  our  creation  ;  this  exalted  us  above  all  our 
fellow  creatures  here  below  ;  we  were  made  in  the  image  of 
God.  This  we  lost  by  sin,  and  became  like  the  beasts  that 
perish.  To  this  honour  of  conformity  to  God,  of  bearing  his 
image,  are  we  exalted  again  by  holiness  alone.  *  Be  ye  holy,' 
says  God,  '  because  I  am  holy  ;'  1  Pet.  i.  16.  and,  *  be  ye 
perfect,'  that  is,  in  doing  good,  '  as  your  heavenly  Father  is 
perfect,'  Matt.  v.  48.  in  a  likeness  and  conformity  to  him :  and 
herein  is  the  image  of  God  renewed  ;  Eph.  iv.  23,  24.  there- 
in we  put  on  the  '  new  man  which  after  God  is  created  in 


THE    SON    JESUS    CHRIST.  227 

righteousness,  and  lioliness  of  truth.'  This  was  that,  which 
originally  was  attended  with  power  and  dominion  ;  is  still 
all  that  is  beautiful  or  comely  in  the  world.  Hov/  it  makes 
men  honourable  and  precious  in  the  sight  of  God,  of  angels, 
of  men,  how  alone  it  is  that  which  is  not  despised,  which  is 
of  price  before  the  Lord ;  what  contempt  and  scorn  he  hath 
oT  them  in  whom  it  is  not,  in  what  abomination  he  hath 
them  and  all  their  ways,  might  easily  be  evinced. 

2dly.  Peace,  By  it  we  have  communion  with  God,  where- 
in peace  alone  is  to  be  enjoyed.  The  '  wicked  are  like  a 
troubled  sea,  that  cannot  rest,'  and  there  is  '  no  |>€ace  to 
them  saith  my  God  ;'  Isa.  xlviii.  21.  There  is  no  peace,  rest, 
or  quietness,  in  a  distance,  separation,  or  alienation  from 
God.  He  is  the  rest  of  our  souls.  In  the  light  of  his  coun- 
tenance is  life  and  peace.  Now,  '  if  we  walk  in  the  light,  as 
he  is  light,  we  have  fellowship  one  with  another,'  1  John  i. 
7.  *  and  verily  our  fellowship  is  with  the  Father,  and  with 
the  Son  Jesus  Christ ;'  ver.  3,  He  that  walks  in  the  light 
of  new  obedience,  he  hath  communion  with  God,  and  in  his 
presence  is  fulness  of  joy  for  ever ;  without  it  here  is  nothing 
but  darkness,  and  wandering,  and  confusion. 

3dly.  Usefulness.  A  man  without  holiness  is  good  for  no- 
thing. 'Ephraim,'  says  the  prophet,  '  is  an  empty  vine,  that 
brings  forth  fruit  to  itself.'  And  what  is  such  a  vine  good 
for  ?  Nothing,  saith  another  prophet,  a  man  cannot  make  a 
pin  of  it,  so  much  as  to  hang  a  vessel  on.  A  barren  tree  is 
good  for  nothing,  but  to  be  cut  down  for  the  fire.  Notwith- 
standing the  seeming  usefulness  of  men,  who  serve  the  pro- 
vidence of  God  in  their  generations,  I  could  easily  manifest 
that  the  world  and  the  church  might  want  them,  and  that  in- 
deed in  themselves  they  are  good  for  nothing ;  only  the  holy 
man  is  commune  honum. 

[3.]  The  end  of  it  in  respect  of  others,  in  the  world  is 
manifold. 

1st.  It  serves  to  the  conviction,  and  stopping  the  mouths  of 
some  of  the  enemies  of  God,  both  here  and  hereafter.  (1st.) 
Here;  1  Pet.  iii.  16.  'Keeping  a  good  conscience;  that,  where- 
in they  speak  against  you  as  evil  doers,  they  may  be  ashamed, 
beholding  your  good  conversation  in  Christ.'  By  our  keep- 
ing of  a  good  conscience,  men  will  be  made  ashamed  of  their 

Q  2 


228  OF    COMMUNION    WITH 

false  accusations  ;  that  whereas  their  malice  and  hatred  of 
the  ways  of  God,  hath  provoked  them  to  speak  all  manner  of 
evil  of  the  profession  of  them  ;  by  the  holiness  and  righte- 
ousness of  the  saints,  they  are  convinced  and  made  ashamed, 
as  a  thief  is  when  he  is  taken,  and  be  driven  to  acknowledge 
that  God  is  amongst  them,  and  that  they  are  wicked  them- 
selves;  Johnxvii.23.  (2dly.)  Hereafter  j  It  is  said  that  the 
saints  shall  j  udge  the  world  :  it  is  on  this  as  well  as  upon  other 
considerations.  Their  good  works,  their  righteousness,  their 
holiness,  shall  be  brought  forth,  and  manifested  to  all  the 
world,  and  the  righteousness  of  God's  judgments  against 
wicked  men,  be  thence  evinced.  See,  says  Christ,  these  are 
they  that  I  own,  whom  you  so  despised  and  abhorred ;  and 
see,  their  works  following  them,  this  and  that  they  have 
done,  when  you  wallowed  in  your  abominations;  Matt.  xxv. 
42,  43, 

2dly.  The  conversion  of  others.  1  Pet.  ii.  12.  *  Having 
your  conversation  honest  among  the  Gentiles,  that  wherein 
they  spake  against  you  as  evil  doers,  beholding  your  good 
works,  they  may  glorify  God  in  the  day  of  visitation  ;'  Matt, 
ver.  17.  Even  revilers,  persecutors,  evil  speakers,  have  been 
overcome  by  the  constant  holy  walking  of  professors,  and 
when  their  day  of  visitation  hath  come,  have  glorified  God 
on  that  account;  1  Pet.  iii.  1,  2. 

3dly.  The  benefit  of  all ;  partly  in  keeping  off  judgments 
from  the  residue  of  men,  as  ten  good  men  would  have  pre- 
served Sodom  ;*  partly  by  their  real  communication  of  good 
to  them,  with  whom  they  have  to  do  in  their  generation.  Ho- 
liness makes  a  man  a  good  man,  useful  to  all,  and  others 
eat  of  the  fruits  of  one  Spirit,  that  he  brings  forth  conti- 
nually. 

4thly.  It  is  necessary  in  respect  of  the  state  and  condi- 
tion of  justified  persons;  and  that  whether  you  consider 
their  relative  state  of  acceptation,  or  their  state  of  sanctifi- 
cation. 

(1st.)  They  are  accepted  and  received  into  friendship 
with  a  holy  God  ;  a  God  of  purer  eyes  than  to  behold  ini- 
quity ;  who  hates  every  unclean  thing.  And  is  it  not  neces- 
sary that  they  should  be  holy,  who  are  admitted  into  his 

a  Gen.  xviii.  32.  v.  33. 


THE  SON  JESUS  CHRIST.  229 

presence,  walk  in  his  sight,  yea,  lay  in  his  bosom  ?  Should 
they  not  with  all  diligence  cleanse  themselves  from  all  pollu- 
tion of*  flesh  and  spirit,  and  perfect  holiness  in  the  fear  of 
the  Lord  ? 

2dly.  In  respect  of  sanctification.  We  have  in  us  a  new 
creature  ;  2  Cor.  v.  17.  this  new  creature  is  fed,  cherished, 
nourished,  kept  alive  by  the  fruits  of  holiness.  To  what  end 
hath  God  given  us  new  hearts,  and  new  natures?  Is  it  that 
we  should  kill  them,  stifle  the  creature  that  is  found  in  us, 
in  the  womb?  that  we  should  o-ive  him  to  the  old  man  to  be 
devoured  ? 

5thly.  It  is  necessary  in  respect  of  the  proper  place  of 
holiness  in  the  new  covenant,  and  that  is  twofold. 

(1st.)  Of  the  means  unto  the  end.  God  hath  appointed 
that  holiness  shall  be  the  means,*^  the  way,  to  that  eternal 
life,  which  as  in  itself  and  originally  is  his  gift,  by  Jesus 
Christ;  so,  with  regard  to  his  constitution  of  our  obedience, 
as  the  means  of  attaining  it,  is  a  reward ;  and  God  in  be- 
stowing of  it  a  rewarder.  Though  it  be  neither  the  cause, 
matter,  nor  condition  of  our  justification,  yet  it  is  the  way 
appointed  of  God,  for  us  to  walk  in,  for  the  obtaining  of  sal- 
vation. And  therefore,  he  that  hath  hope  of  eternal  life, 
purifies  himself,  as  he  is  pure ;  and  none  shall  ever  come  to 
that  end,  who  walketh  not  in  that  way;  for  without  holiness 
it  is  impossible  to  see  God. 

(2dly.)  It  is  a  testimony  and  pledge  of  adoption;  a  sign 
and  evidence  of  grace,  that  is,  of  acceptation  with  God. 
And,  3dly.  The  whole  expression  of  our  thankfulness.  Now, 
there  is  not  one  of  all  these  causes  and  reasons  of  the  neces- 
sity, the  indispensible  necessity,  of  our  obedience,  good 
works,  and  personal  righteousness,  but  would  require  a  more 
large  discourse  to  unfold  and  explain,  than  I  have  allotted  to 
the  proposal  of  them  all ;  and  innumerable  others  there  are 
of  the  same  import,  that  I  cannot  name.  He  that  upon  these 
accounts  doth  not  think  universal  holiness  and  obedience  to 
be  of  indispensible  necessity,  unless  also  it  be  exalted  into 
the  room  of  the  obedience  and  righteousness  of  Christ,  let 
him  be  filthy  still. 

b  2  Cor.  vii.  1 . 
c  Rom.  vi.  '23.    Heb.  xi.  6.  Gen.  xv.  1.  Psal.  xix,  11.  Iviii.  11.  Matt.  v.  IS.  x.  41. 
Rom.  iv.  4.  Col.  ii.  18.  iii.  34.  Heb.  x.  35.  xi.  26.  2  Pet.ii.  31. 


230  OF    COMMUNION    WITH 

These  objections  being  removed,  and  having  at  tbe  en- 
trance of  this  chapter,  declared  what  is  done  on  the  part  of 
Christ,  as  to  our  fellowship  with  him  in  this  purchased  grace, 
as  to  our  acceptation  with  God  ;  it  remains. 

(2.)  That  I  now  shew,  what  also  is  required  and  per- 
formed on  our  part,  for  the  completing  thereof.  This  then 
consists  in  the  ensuing  particulars. 

[1.]  The  saints  cordially  approve  of  this  righteousness, 
as  that  alone  which  is  absolutely  complete,  and  able  to 
make  them  acceptable  before  God.  And  this  supposeth  five 
things. 

1st.  Their  clear  and  full  conviction  of  the  necessity  of  a 
righteousness,  wherewith  to  appear  before  God.  This  is  al- 
ways in  their  thoughts  ;  thi&  in  their  whole  lives  they  take 
for  granted.  Many  men  spend  their  days  in  obstinacy  and 
hardness,  adding  drunkenness  unto  thirst,  never  once  in- 
quiring what  their  condition  shall  be,  when  they  enter  into 
eternity.  Others  trifle  away  their  time  and  their  souls, 
sowing  the  wind  of  empty  hopes,  and  preparing  to  reap  a 
whirlwind  of  wrath.  But  this  lies  at  the  bottom  of  all  the 
saints'  communion  with  Christ.  A  deep,  fixed,  resolved  per- 
suasion of  an  absolute  and  indispensible  necessity  of  a  righ- 
teousness, wherewith  to  appear  before  God.  The  holiness  of 
God's  nature,  the  righteousness  of  his  government,  the  seve- 
rity of  his  law,  the  terror  of  his  wrath,  are  always  before 
them.  They  have  been  all  convinced  of  sin,  and  have  looked 
on  themselves  as  ready  to  sink  luider  the  vengeance  due  to 
it.  They  have  all  cried,  *  Men  and  brethren,  what  shall  we 
do  to  be  saved  V  '  Wherewith  shall  we  appear  before  God  V 
And  have  all  concluded,  that  it  is  in  vain  to  flatter  them- 
selves with  hopes  of  escaping  as  they  are  by  nature ;  if  God 
be  holy,  and  righteous,  and  of  purer  eyes  than  to  behold 
iniquity,  they  must  have  a  righteousness  to  stand  before 
him  :  and  they  know  what  will  be  the  cry  one  day,  of  those 
who  now  bear  up  themselves,  as  if  they  were  otherwise 
minded  ;  Isa.  liii.  15.  Mich.  vii.  6,  7. 

2dly.  They  weigh  their  own  righteousness  in  the  balance> 
and  find  it  wanting.     And  this  two  ways. 

(1st.)  In  general,  and  upon  the  whole  of  the  matter,  at 
their  first  setting  themselves  before  God.  When  men  are 
convinced  of  the  necessity  of  a  righteousness,  they  catch  at 


THE    SON    JESUS    CHRIST.  2S1 

every  thing  that  jDresents  itself  to  them  for  relief.  Like  men 
ready  to  sink  in  deep  waters,  catch  at  that  which  is  next,  to 
save  them  from  drowning,  which  sometimes  proves  a  rotten 
stick,  that  sinks  with  them.  So  did  the  Jews,  Rom.  ix.  31, 32. 
they  caught  hold  of  the  law,  and  it  would  not  relieve  them  ; 
and  how  they  perished  with  it,  the  apostle  declares,  chap. 
X.  14.  The  law  put  them  upon  setting  up  a  righteousness 
of  their  own;  this  kept  them  doing,  and  in  hope,  but  kept 
them  from  submitting  to  the  righteousness  of  God.  Here 
many  perish,  and  never  get  one  step  nearer  God  all  their 
days.  This  the  saints  renounce  ;  they  have  no  confidence 
in  the  flesh;  they  know  that  all  they  can  do,  all  that  the 
law  can  do,  which  is  weak  through  the  flesh,  will  not  avail 
them.  See  what  judgment  Paul  makes  of  all  a  man's  own 
righteousness  ;  Phil.  iii.  8.  10.  This  they  bear  in  their 
minds  daily,  this  they  fill  their  thoughts  withal,  that  upon 
the  account  of  what  they  have  done,  can  do,  ever  shall  do, 
they  cannot  be  accepted  with  God,  or  justified  thereby.  This 
keeps  their  souls  humble,  full  of  a  sense  of  their  own  viieness 
all  their  days. 

(2dly.)  In  particular  ;  they  daily  weigh  all  their  parti- 
cular actions  in  the  balance,  and  find  them  wanting,  as  to 
any  such  completeness,  as  upon  their  own  account  to  be  ac- 
cepted with  God.  Oh !  says  a  saint,  if  I  had  nothing  to 
commend  me  unto  God,  but  this  prayer,  this  duty,  this  con- 
quest of  a  temptation,  wherein  I  myself  see  so  many  failings, 
so  much  imperfection,  could  I  appear  with  any  boldness 
before  him?  Shall  I  then  piece  up  a  garment  of  righteous- 
ness out  of  my  best  duties'?  ah  !  it  is  all  as  a  defiled  cloth 
Isa.  Ixiv.  6.  These  thoughts  accompany  them  in  all  their 
duties,  in  their  best  and  most  choice  performances.  Lord 
what  am  I  in  my  best  estate  ?  How  little  suitableness  unto 
thy  holiness  is  in  my  best  duties?  O  spare  me!  in  reference 
to  the*  best  thing  that  ever  1  did  in  my  life.  When  a  man 
who  lives  upon  convictions,  hath  got  some  enlargements  in 
duties,  some  conquest  over  a  sin  or  temptation,  he  hugs 
himself,  like  Micah  when  he  had  got  a  Levite  to  be  his 
priest;  now  surely  it  shall  be  well  with  him,  now  God  will 
bless  him,  his  heart  is  now  at  ease ;  he  hath  peace  in  what 
he  hath  done.     But  he  who  has  communion  with  Christ,. 

Nch.  xiii.  12. 


232  OF    COMMUNION    WITH 

when  he  is  highest  in  duties  of  sanctification  and  holiness, 
is  clearest  in  the  apprehension  of  his  own  unprofitableness, 
and  rejects  every  thought  that  might  arise  in  his  heart,  of 
setting  his  peace  in  them,  or  upon  them.  He  says  to  his 
soul.  Do  these  things  seem  something  to  thee  ?  Alas  !  thou 
hast  to  do  with  an  infinitely  righteous  God,  who  looks 
through  and  through  all  that  vanity,  which  thou  art  but  little 
acquainted  withal ;  and  should  he  deal  with  thee,  according 
to  thy  best  works,  thou  must  perish. 

3dly.  They  approve  of,  value  and  rejoice  in  this  righte- 
ousness, for  their  acceptation,  which  the  Lord  Jesus  hath 
wrought  out,  and  provided  for  them  ;  this  being  discovered 
to  them,  they  approve  of  it  with  all  their  hearts,  and  rest  in 
it  ;  Isa.  xlv.  24.  'Surely  shall  one  say,  in  the  Lord  have  I 
righteousness  and  strength.'  This  is  their  voice  and  lan- 
guage, when  once  the  righteousness  of  God  in  Christ  is 
made  known  unto  them  ;  here  is  righteousness  indeed,  here 
have  I  rest  for  my  soul.  Like  the  merchant-man  in  the 
gospel.  Matt.  xiii.  45, 46.  that  finds  the  pearl  of  price  ;  I  had 
been  searching  up  and  down,  I  looked  this  and  that  way  for 
help,  but  it  was  far  away ;  I  spent  my  strength  for  that 
which  was  not  bread  5  here  is  that,  indeed,  which  makes  me 
rich  for  ever.  When  first  the  righteousness  of  Christ,  for 
acceptation  with  God,  is  revealed  to  a  poor  labouring  soul, 
that  hath  sought  for  rest  and  hath  found  none,  he  is  surprised 
and  amazed,  and  is  notable  to  contain  itself:  and  such  a  one 
always  in  his  heart  approves  this  righteousness  on  a  fivefold 
account. 

(1st)  As  full  of  infinite  wisdom.  Unto  them  that  believe, 
saith  the  apostle,  Christ  crucified,  is  *  the  wisdom  of  God  ;' 
1  Cor.  i.  24.  They  see  infinite  wisdom  in  this  way  of  their 
acceptation  with  God.  In  what  darkness,  says  such  a  one, 
in  what  straits,  in  what  entanglements,  was  my  poor  soul? 
How  little  able  was  I  to  look  through  the  clouds  and  per- 
plexities wherewith  I  was  encompassed  ?  I  looked  inwards, 
and  there  was  nothing  but  sin,  horror,  fear,  tremblings  ;  I 
looked  upwards,  and  saw  nothing  but  wrath,  curses,  and 
vengeance.  I  knew  that  God  was  a  holy  and  righteous  God, 
and  that  no  unclean  thing  should  abide  before  him  ;  I  knew 
that  I  was  a  poor,  vile,  unclean,  and  sinful  creature,  and  how 
to  bring  these  two  together  in  peace,  I  knew  not.  But  in  the 


THE    SON    JESUS    CHRIST.  233 

rio-hteousness  of  Christ,  doth  a  world  of  wisdom  open  itself, 
dispelling  all  difficulties  and  darkness,  and  manifesting  a 
reconciliation  of  all  this.  '  O  the  depth  of  the  riches  of  the 
wisdom  and  knowledge  of  God  !'  Rom.  xi.  33.  Col.  ii.  3.  but 
of  this  before. 

(2dly.)  As  full  of  grace.  He  knows  that  sin  had  shut  up 
the  whole  way  of  grace  towards  him,  and  whereas  God  aims 
at  nothing  so  much  as   the  manifestation  of  his   grace,  he 
was  utterly  cut  short  of  it.     Now  to  have  a  complete  righte- 
ousness provided,  and  yet  abundance  of  grace  manifested, 
exceedingly  delights  the   soul ;  to  have  God's  dealing  with 
his  person,  all  grace,  and  dealing  with  his  righteousness,  all 
justice,  takes  up  his  thoughts.    God  every  where  assures  us, 
that  this  righteousness  is  of  grace.     It  is  *by  grace,  and  no 
more  of  works  ;'  Rom.  xi.  6.  as  the  apostle  at  large  sets  it 
out,  Eph.  ii.   7 — 9.     It  is    from  riches  of  grace   and  kind- 
ness, that  the  provision  of  this  righteousness  is  made ;  it  is 
of  mere  grace  that  it  is  bestowed  on  us,  it  is  not  at  all  of 
works  :  though  it  be  in  itself  a  righteousness  of  works,  yet 
to  us,  it  is  of  mere  grace.     So  Tit.  iii.  4 — 7.  '  But  after  that 
the  kindness  and  love  of  God  our  Saviour  toward  man  ap- 
peared, not  by  works  of  righteousness  which  we  have  done, 
but  according  to  his  mercy  he  saved  us,  by  the  washing  of 
regeneration,  and  renewing  of  the  Holy  Ghost  ;   which  he 
shed  on  us  abundantly,  through  Jesus  Christ  our  Saviour  : 
that  being  justified  by  his  grace,  we  should  be  made  heirs 
according  to  the  hope  of  eternal  life.'     The  rise  of  all  this 
dispensation  is  kindness  and  love,  that  is,  grace  ;  ver.  4.  The 
way  of  communication,  negatively,  is  not  by  works  of  righte- 
ousness that  we  have  done  ;  positively,  by  the  communi- 
cation of  the  Holy  Ghost ;  ver.  5.    the  means  of  whose  pro- 
curement,  is  Jesus  Christ ;  ver,  6.    and  the  work  itself  is 
by  grace ;  ver.  7.     Here  is  use  made  of  every  word  almost, 
whereby  the  exceeding  rich  grace,  kindness,  mercy,  and 
goodness  of  God  maybe  expressed,  all  concurring  in  this 
work.     As,  1.  KprjoTOTj]c»  his  goodness,  benignity,  readiness 
to  communicate  of  himself,  and  his  good  things,  that  may  be 
profitable  to  us.    2.  f^iXavOpMTria,  mercy,  love,  and  propen- 
sity of  mind  to  help,  assist,  relieve  them  of  whom  he  speaks, 
towards  whom  he  is  so  affected  ;  and  iXtog,  mercy,  forgive- 
ness, compassion,  tenderness,  to  them  that  suffer ;  and  X"P'Ci 


234  OF    COMMUNION    WITH 

free  pardoning  bounty,  undeserved  love  :  and  all  this  its 
said  to  be  tov  ^eou  awrripog ;  he  exercises  all  these  properties 
and  attributes  of  his  nature  towards  us,  that  he  may  save  us; 
and  in  the  bestowing  of  it,  giving  us  the  Holy  Ghost,  it  is 
said,  i^ix^sv,  he  poured  him  out,  as  water  out  of  a  vessel, 
without  stop  and  hesitation,  and  that  not  in  a  small  mea- 
sure, but  TrXovaiajg,  richly  and  in  abundance  ;  whence,  as  to 
the  work  itself,  it  is  emphatically  said,  diKaiw^ivng  ti]  Ikhvov 
Xa^iTL ;  justified  by  the  grace  of  him,  who  is  such  a  one. 
And  this  do  the  saints  of  God  in  their  communion  with 
Christ,  exceedingly  rejoice  in  before  him,  that  the  way  of 
their  acceptation  before  God,  is  a  way  of  grace,  kindness,  and 
mercy,  that  they  might  not  boast  in  themselves,  but  in  the 
Lord,  and  his  goodness  ;  crying,  how  great  is  thy  goodness! 
how  great  is  thy  bounty  ! 

3dly.  They  approve  of  it,  and  rejoice  in  it,  as  a  way  of 
great  peace  and  security  to  themselves  and  their  own  souls. 
They  remember  what  was  their  state  and  condition,  whilst 
they  went  about  to  set  up  a  righteousness  of  their  own,  and 
were  not  subject  to  the  righteousness  of  Christ;  how  miser- 
ably they  were  tossed  up  and  down,  with  continual  fluctu- 
ating thoughts  ;  sometimes  they  had  hope,  and  sometimes 
were  full  of  fear ;  sometimes  they  thought  themselves  in 
some  good  condition,  and  anon  were  at  the  very  brink  of 
hell ;  their  consciences  being  racked  and  torn,  with  sin  and 
fear;  but  now,  'being  justified  by  faith,  they  have  peace 
witli  God;'  Rom.  v.  1.  All  is  quiet  and  serene;  not  only 
that  storm  is  over,  but  they  are  in  the  haven  where  they 
would  be.  They  have  abiding  peace  with  God.  Hence  is 
that  description  of  Christ,  to  a  poor  soul ;  Isa.  xxxii.  2. 
*  And  a  man  shall  be  as  a  hiding  place  from  the  wind,  and 
a  covert  from  the  tempest,  as  rivers  of  water  in  a  dry  place, 
as  the  shadow  of  a  great  rock  in  a  weary  land.'  Wind,  and 
tempest,  and  drought,  and  weariness,  nothing  now  troubles 
the  soul  that  is  in  Christ ;  he  hath  a  hiding  place  and  a 
covert,  and  rivers  of  water,  and  the  shadow  of  a  great  rock, 
for  his  security.  This  is  the  great  mystery  of  faith  in  this 
business  of  our  acceptation  with  God  by  Christ ;  that 
whereas  the  soul  of  a  believer  finds  enough  in  him,  and 
upon  him,  to  rend  the  very  caul  of  the  heart,  to  fill  him 
with  fears,  terror,  disquietments  all  his  days,  yet  through 


THE    SON    JESUS,  CHRIST.  235 

Christ,  he  is  at  perfect  peace  with  God ;  Isa.  xxvi.  3.  Psal. 
iv.  6 — 8.  Hence  do  the  souls  of  believers  exceedingly  mag- 
nify Jesus  Christ,  that  they  can  behold  the  face  of  God 
with  boldness,  confidence,  peace,  joy,  assurance,  that  they 
can  call  him  Father,  bear  themselves  on  his  love,  walk  up 
and  down  in  quietness  and  without  fear  ;  how  glorious  is  the 
Son  of  God,  in  this  grace  !  They  remember  the  wormwood 
and  gall  that  they  have  eaten  ;  the  vinegar  and  tears  they 
have  drank  ;  the  trembling  of  their  souls  like  an  aspen  leaf 
that  is  shaken  wath  the  wind  ;  whenever  they  thought  of  God, 
what  contrivances  have  they  had  to  hide,  and  fly,  and  escape  ; 
to  be  brought  now  to  settlement  and  security,  must  needs 
greatly  affect  them. 

4thly.  They  cordially  approve  of  this  righteousness  be- 
cause it  is  a  way  and  means  of  exceeding  exaltation  and 
honour  of  the  Lord  Jesus,  whom  their  souls  do  love.  Being 
once  brought  to  an  acquaintance  with  Jesus  Christ,  their 
hearts  desire  nothing  more  than  that  he  may  be  honoured 
and  glorified  to  the  utmost,  and  in  all  things  have  the  pre- 
eminence»  Now  what  can  more  tend  to  the  advancing  and 
honouring  of  him  in  our  hearts,  than  to  know  that  he  is  made 
of  God  unto  us,  '  wisdom  and  righteousness  ;'  1  Cor.  i.  30. 
Not  that  he  is  this  or  that  part  of  our  acceptation  with  God  ; 
but  he  is  all,  he  is  the  whole.  They  know  that  in  the  ac- 
count of  his  working  out  their  acceptation  with  God,  he  is, 

(1st.)  Honoured  of  God  his  Father;  2  Phil.  ii.  7—10. 
'He  made  himself  of  no  reputation,  and  took  upon  him  the 
form  of  a  servant,  and  was  made  in  the  likeness  of  men.  And 
being  found  in  fashion  as  a  man,  he  humbled  himself,  and  be- 
came obedient  unto  death,  even  the  death  of  the  cross ; 
wherefore  God  also  hath  highly  exalted  him,  and  given  him 
a  name,  which  is  above  every  name;  that  at  the  name  of 
Jesus  every  knee  should  bow,  of  things  in  heaven  and  things 
in  earth,  and  things  under  the  earth  :  and  that  every  tongue 
should  confess,  that  Jesus  Christ  is  Lord,  to  the  glory  of 
God  the  Father.'  Whether  that  word  'wherefore,'  denotes  a 
connexion  of  causality,  or  only  a  consequence,  this  is  evi- 
dent, that  on  the  account  of  his  suffering,  and  as  the  end  of 
it,  he  was*^  honoured  and  exalted  of  God,  to  an  unspeakable 

'I  Psal.  ex.  1.  6.  ii.  8,9.  Zech.ix.  10.   Psal.  Ixxii.8.  Rooi.  xiv.  11.   Isa.  xlv.  23. 
Phil.  ii.  10. 


236  OF    COMMUNION    WITH 

pre-eminence,  dignity,  and  authority  ;  according  as  God  had 
promised  him,  on  the  same  account ;  Isa.  liii.  11,  12.  Acts 
ii.  36.  V.  30,  31.  And  therefore  it  is  said,  that  when  'he  had 
by  himself  purged  our  sins,  he  sat  down  at  the  right  hand 
of  the  Majesty  on  high;  Heb.  i.  3. 

(2dly.)  He  is  on  this  account  honoured  of  all  the  angels 
in  heaven,  even  because  of  this  great  work  of  bringing  sin- 
ners unto  God ;  for  they  do  not  only  bow  down  and  desire 
to  look  into  the  mystery  of  the  cross,  1  Pet.  i.  12.  but  wor- 
ship and  praise  him  always  on  this  account ;  Rev.  v.  11 — 14. 
'  I  heard  the  voice  of  many  angels  round  about  the  throne, 
and  living  creatures,  and  the  elders:  and  the  number  of  them 
was  ten  thousand  times  ten  thousand,  and  thousands  of 
thousands ;  saying  with  a  loud  voice.  Worthy  is  the  Lamb 
that  was  slain,  to  receive  power,  and  riches,  and  wisdom, 
and  strength,  and  honour,  and  glory,  and  blessing.  And 
every  creature  which  is  in  heaven  and  earth,  and  under  the 
earth,  and  such  as  are  in  the  sea,  and  all  that  are  in  them, 
heard  I  saying,  Blessing,  honour,  glory,  and  power,  be  unto 
him  that  sitteth  on  the  throne,  and  unto  the  Lamb  for  ever 
and  ever.  And  the  living  creatures  said,  Amen.  And  the  four- 
and-twenty  elders  fell  down  and  worshipped  him  that  liveth 
for  ever  and  ever.'  The  reason  given  of  this  glorious  and 
wonderful  doxology,  this  attribution  of  honour  and  glory, 
to  Jesus  Christ,  by  the  whole  host  of  heaven,  is,  because  he 
was  the  Lamb  that  was  slain  ;  that  is,  because  of  the  work  of 
our  redemption,  and  our  bringing  unto  God.  And  it  is  not 
a  little  refreshment  and  rejoicing  to  the  souls  of  the  saints, 
to  know,  that  all  the  angels  of  God,  the  whole  host  of  hea- 
ven, which  never  sinned,  do  yet  continually  rejoice,  and  as- 
cribe praise  and  honour  to  the  Lord  Jesus,  for  his  bringing 
them  to  peace  and  favour  with  God. 

(3dly.)  He  is  honoured  by  his  saints  all  the  world  over  ; 
and  indeed,  if  they  do  not,  who  should.  If  they  honour  him 
not  as  they  honour  the  Father,  they  were  of  all  men  the  most 
unworthy  :  but  see  what  they  do,  Rev.  i.  5,  6.  'Unto  him 
that  loved  us,  and  washed  us  from  our  sins  in  his  own  blood, 
and  hath  made  us  kings  and  priests  to  God  and  his  Father, 
to  him  be  glory  for  ever  and  ever.  Amen.  Chap.  v.  8 — 10. 'The 
four  living  creatures  and  four-and-twenty  elders,  fell  down 
before  the   Lamb,  having  every  one    of  them  harps,  and 


THE    SOX    JESUS    CHRIST.  237 

golden  vials  full  of  odours,which  are  the  prayers  of  the  saints. 
And  they  sung  a  new  song,  saying.  Thou  art  worthy  to  take 
the  book,  and  to  open  the  seals  thereof:  for  thou  wast  slain, 
and  hast  redeemed  us  unto  God  by  thy  blood,  out  of  every 
kindred,  and  tongue,  and  people,  and  nation;  and  hast  made 
us  unto  God  kings  and  priests  :  and  we  shall  reign  on  the 
earth.'  The  great  solemn  worship  of  the  Christian  church, 
consists  in  this  assignation  of  honour  and  glory  to  the  Lord 
Jesus ;  therefore  do  they  love  him,  honour  him,  delight  in 
him;  as  Paul,  Phil.  iii.  8.  and  so  the  spouse, Cant.  v.  9 — 11. 
and  this  is  on  this  account. 

5thly.  They  cordially  approve  of  this  righteousness,  this 
way  of  acceptation,  as  that  which  brings  glory  to  God  as 
such.  When  they  were  labouring  under  the  guilt  of  sin, 
that  which  did  most  of  all  perplex  their  souls  was,  that  their 
safety  was  inconsistent  with  the  glory  and  honour  of  the 
great  God;  *with  his  justice,  faithfulness,  and  truth;  all 
which  were  engaged  for  the  destruction  of  sin ;  and  how  to 
come  off  from  ruin,  without  the  loss  of  their  honour  he  saw 
not.  But  now  by  the  revelation  of  this  righteousness  from 
faith  to  faith,  they  plainly  see,  that  all  the  properties  of 
God  are  exceedingly  glorified,  in  the  pardon,  justification, 
and  acceptance  of  poor  sinners,  as  before  was  manifested. 

And  this  is  the  first  way  whereby  the  saints  hold  daily 
communion  with  the  Lord  Jesus,  in  this  purchased  grace  of 
acceptation  wdth  God.  They  consider,  approve  of,  and  re- 
joice in,  the  way,  means,  and  thing  itself. 

[2.]  They  make  an  actual  commutation  with  the  Lord 
Jesus,  as  to  their  sins  and  his  righteousness  ;  of  this  there 
are  also  sundry  parts. 

1st.  They  continually  keep  alive  upon  their  hearts  a 
sense  of  the  guilt  and  evil  of  sin ;  even  then  when  they  are 
under  some  comfortable  persuasions  of  their  personal  ac- 
ceptance with  God.  Sense  of  pardon  takes  away  the  hor- 
ror and  fear,  but  not  a  due  sense  of  the  guilt  of  sin.  It  is 
the  daily  exercise  of  the  saints  of  God,  to  consider  the  great 
provocation  that  is  in  sin,  their  sins  ;  the  sin  of  their  nature 
and  lives  ;  to  render  themselves  vile  in  their  own  hearts  and 
thoughts  on  that  account ;  to  compare  it  with  the  terror  of 
the  Lord ;  and  to  judge  themselves  continually.     This  they 

«  Rom.  i.  17.  X.  3,  4. 


238  OF    COMMUNION    WITH 

do  in  general ;' My  sin  is  ever  before  me,'  says  David,  they  set 
sin  before  them  not  to  terrify  and  affright  their  souls  with 
it,  but  that  a  due  sense  of  the  evil  of  it,  may  be  kept  alive 
upon  their  hearts. 

2dly.  They  gather  up  in  their  thoughts  the  sins  for  which 
they  have  not  made  a  particular  reckoning  with  God  in 
Christ;  or  if  they  have  begun  so  to  do,  yet  they  have  not 
made  clear  work  of  it,  nor  come  to  a  clear  and  comfortable 
issue.  There  is  nothing  more  'dreadful  than  for  a  man  to  be 
able  to  digest  his  convictions,  to  have  sin  look  him  in  the 
face,  and  speak  perhaps  some  words  of  terror  to  him,  and  to 
be  able  by  any  charms  of  diversions  or  delays,  to  put  it  off, 
without  coming  to  a  full  trial  as  to  state  and  condition  in  re- 
ference thereunto.  This  the  saints  do ;  they  gather  up 
their  sins,  lay  them  in  the  balance  of  the  law,  see  and  con- 
sider their  weight  and  desert ;  and  then, 

[3.]  They  make  this  commutation  I  speak  of  with  Jesus 
Christ.     That  is, 

1st.  They  seriously  consider,  and  by  faith  conquer  all 
objections  to  the  contrary,  that  Jesus  Christ,  by  the  will  and 
appointment  of  the  Father,  hath  really  undergone  the  pu- 
nishment that  was  due  to  those  sins,  that  lie  now  under  his 
eye  and  consideration;  Isa.  liii.  6.  2  Cor.  v.  21.  he  hath  as 
certainly  and  really  answered  the  justice  of  God  for  them, 
as  if  he  himself,  the  sinner,  should  at  that  instance  be  cast 
into  hell,  could  do, 

2dly.  They  hearken  to  the  voice  of  Christ  calling  them 
to  him  with  their  burden  ;  '  Come  unto  me  ye  that  are  weary 
and  heavy  laden :'  come  with  your  burdens ;  come  thou 
(poor  soul)  wuth  thy  guilt  of  sin.  Why,  what  to  do?  Why, 
this  is  mine,  saith  Christ,  this  agreement  I  made  with  my 
Father,  that  I  should  come,  and  take  thy  sins,  and  bear  them 
away ;  they  were  my  lot.  Give  me  thy  burden,  give  me  all 
thy  sins ;  thou  knowest  not  what  to  do  with  them,  I  know 
how  to  dispose  of  them  well  enough,  so  that  God  shall  be 
glorified  and  thy  soul  delivered.     Hereupon, 

3dly.  They  lay  down  their  sins  at  the  cross  of  Christ, 
upon  his  shoulders  ;  this  is  faith's  great  and  bold  venture 
upon  the  grace,  faithfulness,  and  truth  of  God  ;  to  stand  by 
the  cross  and  say.  Ah  !  he  is  bruised  for  my  sins,  and  '  wound- 
ed for  my  transgressions,  and  the  chastisement  of  my  peace 


THE    SON    JESUS    CHRIST.  239 

Js  upon  him.'  He  is  thus  made  sin  for  me.  Here  I  give  up 
my  sins  to  him  that  is  able  to  bear  them,  to  undergo  them. 
He  requires  it  of  my  hands,  that  I  should  be  content  that  he 
should  undertake  for  them,  and  that  I  heartily  consent  unto. 
This  is  every  day's  work,  1  know  not  how  any  peace  can  be 
maintained  with  God,  without  it.  If  it  be  the  work  of  souls 
to  receive  Christ,  as  made  sin  for  us,  we  must  receive  him, 
as  one  that  takes  our  sins  upon  him.  Not  as  though  he  died 
any  more,  or  suffered  any  more;  but  as  the  faith  of  the  saints 
of  old,  made  that  present  and  done  before  their  eyes,  not  yet 
come  to  pass ;  Heb.  xi.  1.  so  faith  now,  makes  that  present, 
which  was  accomplished  and  past  many  generations  ago. 
This  it  is  to  know  Christ  crucified. 

4thly.  Having  thus  by  faith  given  up  their  sins  to  Christ, 
and  seen  God  laying  them  all  on  him,  they  draw  nigh,  and 
take  from  him  that  rio-hteousness  which  he  hath  wrouoht 
out  for  them,  so  fulfilling  the  whole  of  that  of  the  apostle; 
2  Cor.  V.  21.  'He  was  made  sin  for  us,  that  we  might  become 
the  righteousness  of  God  in  him.'  They  consider  him  ten- 
dering himself  and  his  righteousness,  to  be  their  righteous- 
ness before  God ;  they  take  it,  and  accept  of  it,  and  com- 
plete this  blessed  bartering  and  exchange  of  faith.  Anger, 
curse,  wrath,  death,  sin  as  to  its  guilt,  he  took  it  all,  and 
takes  it  all  away ;  with  him  we  leave  whatever  of  this  nature 
belongs  to  us,  and  from  him  we  receive,  love,  life,  righteous- 
ness and  peace. 

Oh.  But  it  may  be  said.  Surely  this  course  of  procedure 
can  never  be  acceptable  to  Jesus  Christ.  What!  Shall  we 
daily  come  to  him,  with  our  filth,  our  guilt,  our  sins  ?  May  he 
not,  will  he  not,  bid  us  keep  them  to  ourselves  ?  they  are  our 
own ;  shall  we  be  always  giving  sins,  and  taking  righteous- 
ness? 

Ans.  There  is  not  any  thing  that  Jesus  Christ  is  more 
delighted  with,  than  that  his  saints  should  always  hold 
communion  with  him,  as  to  this  business  of  giving  and  re- 
ceiving.    For, 

(1st.)  This  exceedingly  honours  him,  and  gives  him  the 
glory  that  is  his  due ;  many  indeed  cry  Lord,  Lord,  and  make 
mention  of  him,  but  honour  him  not  at  all.  How  so  ?  They 
take  his  work  out  of  his  hands,  and  ascribe  it  unto  other 
things ;  their  repentance,  their  duties,  shall  bear  their  ini- 


240  OF    COMMUNION    WITH 

quities.  They  do  not  say  so,  but  they  do  so.  The  commu- 
tation they  make,  if  they  make  any,  it  is  with  themselves. 
All  their  bartering  about  sin,  is  in  and  with  their  own  souls. 
The  work  that  Christ  came  to  do  in  the  world,  was  to  '  bear 
our  iniquities,'  and  lay  down  his  life  a  ransom  for  our  sins. 
The  cup  he  had  to  drink  of,  was  filled  with  our  sins,  as  to 
the  punishment  due  to  them.  What  greater  dishonour  then 
can  be  done  to  the  Lord  Jesus,  than  to  ascribe  this  work  to 
any  thing  else  ;  to  think  to  get  rid  of  our  sins  any  other  way, 
or  means.  Herein  then,  I  say,  is  Christ  honoured  indeed, 
when  we  go  to  him  with  our  sins,  by  faith,  and  say  unto 
him.  Lord,  this  is  thy  work ;  this  is  that  for  which  thou 
earnest  into  the  world ;  this  is  that,  thou  hast  undertaken 
to  do ;  thou  callest  for  my  burden,  which  is  too  heavy  for 
me  to  bear ;  take  it,  blessed  Redeemer ;  thou  tenderest  thy 
righteousness,  that  is  my  portion.  Then  is  Christ  honoured, 
then  is  the  glory  of  mediation  ascribed  to  him,  when  we  walk 
with  him  in  this  communion. 

(2dly.)  This  exceedingly  endears  the  souls  of  the  saints 
to  him  ,and  constrains  them  to  put  a  due  valuation  upon  him, 
his  love,  his  righteousness,  and  grace.  When  they  find,  and 
have  the  daily  use  of  it,  then  they  do  it.  Who  would  not 
love  him?  I  have  been  with  the  Lord  Jesus,  may  the  poor 
soul  say ;  I  have  left  my  sins,  my  burden  with  him,  and 
he  hath  given  me  his  righteousness,  wherewith  I  am  going 
with  boldness  to  God.  I  was  dead,  and  am  alive,  for  he  died 
for  me ;  I  was  cursed,  and  am  blessed,  for  he  was  made  a 
curse  for  me ;  I  was  troubled,  but  have  peace,  for  the  chas- 
tisement of  my  peace  was  upon  him  ;  I  knew  not  what  to  do, 
nor  whither  to  cause  my  sorrow  to  go ;  by  him  have  I  re- 
ceived joy  unspeakable  and  glorious.  If  I  do  not  love  him, 
delight  in  him,  obey  him,  live  to  him,  die  for  him,  I  am  worse 
than  the  devils  in  hell.  Now  the  great  aim  of  Christ  in  the 
world,  is,  to  have  a  high  place  and  esteem  in  the  hearts  of 
his  people ;  to  have  there  (as  he  hath  in  himself),  the  pre- 
eminence in  all  things  ;  not  to  be  jostled  up  and  down  among 
other  things ;  to  be  all,  and  in  all.  And  thus  are  the  saints 
of  God  prepared  to  esteem  him,  upon  the  engaging  them- 
selves to  this  communion  with  him. 

Ob.  Yea,  but  you  will  say.  If  this  be  so,  what  need  we  to 
repent,  or  amend  our  ways;  it  is  but  going  to  Christ  by  faith, 


THE    SON    JESUS    CHRIST.  .  241 

making  this  exchange  with  him,  and  so  we  may  sin  that 
grace  may  abound  ? 

Ans.  I  judge  no  man's  person  ;  but  this  I  must  needs  say, 
that  I  do  not  understand,  how  a  man  that  makes  this  objec- 
tion in  cold  blood,  not  under  a  temptation  or  accidental 
darkness,  can  have  any  true  or  real  acquaintance  with  Jesus 
Christ;  however,  this  I  am  certain  of,  that  this  communion 
in  itself,  produces  quite  other  effects,  than  those  supposed. 
For, 

(1.)  For  repentance.  It  is,  I  suppose,  a  gospel  repentance 
that  is  intended.  For  a  legal  bondage,  repentance  full  of 
dread,  amazement,  terror,  self-love,  astonishment  at  the  pre- 
sence of  God,  I  confess  this  communion  takes  it  away,  pre- 
vents it,  casts  it  out,  with  its  bondage  and  fear  ;  but  for  gos- 
pel repentance,  whose  nature  consists  in  godly  sorrow  for 
sin,  with  its  relinquishment,  proceeding  from  faith,  love,  and 
abhorrency  of  sin,  on  account  of  Father,  Son,  and  Spirit, 
both  law,  and  love,  that  this  should  be  hindered  by  this 
communion,  is  not  possible.  I  told  you  that  the  foundation 
of  this  communion  is  laid  in  a  deep,  serious,  daily  conside- 
ration of  sin,  its  guilt,  vileness,  and  abomination,  and  our 
own  vileness  on  that  account .;  that  a  sense  hereof  is  to  be 
kept  alive  in  and  upon  the  heart  of  every  one,  that  will  enjoy 
this  communion  with  Christ;  without  it  Christ  is  of  no  va- 
lue nor  esteem  to  him.  Now  is  it  possible  that  a  man  should 
daily  fill  his  heart  with  the  thoughts  of  the  vileness  of  sin, 
on  all  considerations  whatever,  of  law,  love,  grace,  gospel, 
life,  and  death,  and  be  filled  with  self-abhorrency  on  this  ac- 
count, and  yet  be  a  stranger  to  godly  sorrow?  Here  is  the 
mistake,  the  foundation  of  this  communion  is  laid  in  that, 
which  they  suppose  it  overthrows. 

(2.)  But  what  shall  we  say  for  obedience  ?  If  Christ  be  so 
glorified  and  honoured  by  taking  our  sins,  the  more  we  bring 
to  him  the  more  will  he  be  glorified.  A  man  could  not  sup- 
pose that  this  objection  would  be  made,  but  that  the  Holy 
Ghost,  who  knows  what  is  in  man,  and  his  heart,  hath  made 
it  for  them,  and  in  their  name;  Rom.  vi.  1 — 3.  The  very 
same  doctrine  that  I  have  insisted  on,  being  delivered,  chap. 
v.  18 — 20.  the  same  objection  is  made  to  it;  and  for  those 
who  think  it  may  have  any  weight,  I  refer  them  to  the  an- 
swer given  in  that  chapter  by  the  apostle,  as  also  to  what 

VOL.    X.  R 


242  Of    COMMUNION    WITH 

was  said  before  to  the  necessity  of  our  obedience,  notwith- 
standing the  imputation  of  the  righteousness  of  Christ. 

But  you  will  say.  How  should  we  address  ourselves  to  the 
performance  of  this  duty  ?  What  path  are  we  to  walk  in  ? 

Faith  exercises  itself  in  it,  especially  three  ways. 

[1.]  In  meditation.  The  heart  goes  over  in  its  own 
thoughts  the  part  above  insisted  on,  sometimes  severally, 
sometimes  jointly,  sometimes  fixing  primarily  on  one  thing, 
sometimes  on  another,  and  sometimes  going  over  the  whole. 
At  one  time  perhaps,  the  soul  is  most  upon  consideration  of 
its  own  sinfulness,  and  filling  itself  with  shame  and  self- 
abhorrency  on  that  account ;  sometimes  it  is  filled  with  the 
thoughts  of  the  righteousness  of  Christ,  and  with  joy  un- 
speakable, and  glorious  on  that  account.  Especially  on  great 
occasions,  when  grieved  and  burdened  by  negligence  or  erup- 
tion of  corruption,  then  the  soul  goes  over  the  whole  work, 
and  so  drives  things  to  an  issue  with  God,  and  takes  up  the 
peace  that  Christ  hath  wrought  out  for  him. 

[2. J  In  considering  and  inquiring  into  the  promises  of  the 
gospel,  which  hold  out  all  these  things;  the  excellency,  ful- 
ness, and  suitableness,  of  the  righteousness  of  Christ,  the 
rejection  of  all  false  righteousness,  and  the  commutation 
made  in  the  love  of  God,  which  was  formerly  insisted  on. 

[3.]  In  prayer.  Herein  do  their  souls  go  through  this  work 
day  by  day ;  and  this  communion  have  all  the  saints  with 
the  Lord  Jesus,  as  to  their  acceptation  with  God,  which  was 
the  first  thing  proposed  to  consideration. 


CHAP.  IX. 

Of  communion  with  Christ  in  holiness.  The  several  acts  ascribed  unto  the 
Lord  Christ  herein.  1,  His  intercession.  2.  Sending  of  the  Spirit. 
3.  Bestows  habitual  grace.  What  that  is,  and  wherein  it  consists.  This 
purchased  by  Christ ;  bestowed  by  him.  Of  actiial  grace.  How  the  saints 
hold  communion  with  Christ  in  these  things,  manifested  in  sundry  parti- 
culars. 

Our  communion  with  the  Lord  Jesus,  as  to  that  grace  of 
sanctification  and  purification,  whereof  we  have  made  men- 


THE    SON    JESUS    CHRIST.  243 

tion  in  the  several  distinctions  and  degrees  thereof  for- 
merly, is  nextly  to  be  considered.  And  herein  the  former 
method  must  be  observed  ;  and  we  must  shew, 

1.  What  are  the  peculiar  actings  of  the  Lord  Christ  as  to 
this  communion.     And, 

2.  What  is  the  duty  of  the  saints  herein  :  the  sum  is,  how 
we  hold  communion  with  Christ  in  holiness,  as  well  as  in 
righteousness,  and  that  very  briefly. 

1.  There  are  several  acts  ascribed  unto  the  Lord  Jesus 
in  reference  to  this  particular.     As, 

(1.)  His  interceding  with  the  Father,  by  virtue  of  his  ob- 
lation in  the  behalf  of  his,  that  he  would  bestow  the  Holy 
Spirit  on  them.    Here  I  choose  to  enter,  because,  of  the  ob- 
lation of  Christ  itself,  I   have  spoken  before ;    otherwise, 
every  thing  is  to  be  run  up  to  that  head,  that  source  and 
spring.     There  lies  the  foundation  of  all   spiritual  mercies 
whatever,  as  afterward  also  shall  be  manifested.    Now  the 
Spirit,  as  unto  us,  a  Spirit  of  grace,  holiness,  and  consolation, 
is  of  the  purchase  of  Christ.     It  is  upon  the  matter,  the 
great  promise  of  the  new  covenant,  Ezek.  xi.  19.  'I  will  put 
a  new  spirit  within   you  ;'    so  also,  chap,  xxxvi.  27.  Jer. 
xxxii.  39,40.  and  in  sundry  other  places,  whereof  afterward. 
Christ  is  the  Mediator  and  '  surety  of  this  new  covenant ;' 
Heb.  vii.  22.  '  Jesus  was  made  surety  of  a  better  testament,' 
or  rather  covenant.     A  testament  needs  no  surety.     He  is 
the  undertaker  on  the  part  of  God  and  man  also  ;  of  man 
to  give  satisfaction,  of  God  to  bestow  the  whole  grace  of 
the  promise ;  as  chap.  ix.  15.  *  For  this  cause  he  is  the  Me- 
diator of  the  new  testament,  that  by  means  of  death,  for 
the  redemption  of  transgressions  that  were  under  the  first 
testament,  they  which  are  called,  might  receive  the  promise 
of  eternal  inheritance.'     He  both  satisfied  for  sin,  and  pro- 
cured the  promise.     He  procures  all  the  love  and  kindness, 
which  are  the  fruits  of  the  covenant ;  being  himself  the  ori- 
ginal promise  thereof;  Gen.  iii.  16.  the  whole,  being  so  *  or- 
dered in  all  things,  and  made  sure,'  2  Sam.  xxiii.  5.  that  the 
residue  of  its  effects,  should  all  be  derived  from  him,  depend 
upon  him,  and  be  procured  by  him,  *  that  he  in  all  things 
might  have  the  pre-eminence,'  Col.  i.  19.  according  to   the 
compact  and  agreement  made  with  him;  Isa.  liii.  12.    They 
are  all  the  purchase  of  his  blood,  and  therefore  the  Spirit 

R   2 


244 


OF    COMMUNION'    WITH 


also,  as  promised  in  that  covenant;  1  Cor.  i.  20.  Now  the 
whole  fruit  and  purchase  of  his  death,  is  made  out  from  the 
Father  upon  his  intercession.  This,  John  xiv.  16—18.  he 
promiseth  his  disciples,  that  he  will  pursue  the  work  which 
he  hath  in  hand  in  their  behalf,  and  intercede  with  the  Fa- 
ther for  the  Spirit,  as  a  fruit  of  his  purchase.  Therefore,  he 
tells  them,  that  he  will  not  pray  the  Father  for  his  love  unto 
them,  because  the  eternal  love  of  the  Father,  is  not  the  fruit, 
but  the  fountain  of  his  purchase;  but  the  Spirit,  that  is  a 
fruit,  that,  saith  he,  •  I  will  pray  the  Father  for,'  &c.  And 
what  Christ  asketh  the  Father  as  mediator,  to  bestow  on  us, 
that  is  part  of  his  purchase,*  being  promised  unto  him  upon 
his  undertaking  to  do  the  will  of  God.  And  this  is  the  first 
thing  that  is  to  be  considered  in  the  Lord  Jesus,  as  to  the 
communication  of  the  Spirit  of  sanctification  and  purification 
(the  first  thing  to  be  considered  in  this  our  communion  with 
him);  he  intercedes  with  his  Father,  that  he  may  be  bestowed 
on  us,  as  a  fruit  of  his  death  and  bloodshed  in  our  behalf. 
This  is  the  relation  of  the  Spirit  of  holiness  as  bestowed  on 
us,  unto  the  mediation  of  Christ.  He  is  the  great  'founda- 
tion of  the  covenant  of  grace;  being  himself  everlastingly 
destinated,  and  freely  given  to  make  a  purchase  of  all  the 
good  things  thereof.  Receiving  according  to  promise  the 
Holy  Ghost,  Acts  ii.  33.  he  sheds  him  abroad  on  his  own. 
This  faith  considers,  fixes  on,  dwells  upon.     For, 

(2.)  His  prayer  being  granted,  'as  the  ^Father  always 
hears  him,' he  actually  sends  his  Spirit  into  the  hearts  of  his 
saints,  there  to  dwell  in  his  stead,  and  to  do  all  things  for 
them,  and  in  them,  which  he  himself  hath  to  do.  This,  se- 
condly, is  the  Lord  Christ  by  faith  to  be  eyed  in,  and  that 
not  only  in  respect  of  the  first  enduing  of  our  hearts  with  his 
Holy  Spirit,  but  also  of  the  continual  supplies  of  it,  drawing 
forth,  and  exciting  more  effectual  ''operations  and  actings  of 
that  indwelling  Spirit.  Hence,  though  John  xiv.  16.  he 
says,  '  the  Father  will  give  them  the  Comforter,'  because  the 
original  and  sovereign  dispensation  is  in  his  hand,  and  it  is 
by  him  made  out  upon  the  intercession  of  Christ;  yet,  not 
being  bestowed  immediately  on  us,  but  (as  it  were)  given 

>  Psal.  ii.8.  Isa.  liii.  12.  Psal.  x!.  8—12. 

^  Gen.  Hi.  1.5.  Isa,  xlii.  6.  xlix.  8.  Dan.  ix.  24.  c  John  xi.  42. 

^  Vicariam  uavare  operam.  Tertull.  Prov.  i.  23. 


THE    SON    JESUS    CHRIST.  245 

into  the  hand  of  Christ  for  us,  he  affirms,  that  (as  to  actual 
collation  or  bestowing),  he  sends  himself;  chap.  xv.  26.    '  I 
will  send  the  Comforter  to  you,  from  the  Father.'     He  re- 
ceives him  from  his  Father,  and  actually  sends  him  unto  his 
saints.     So,  chap.  xvi.  7.  '  I  will  send  him  ;'  and,  ver.  14,  15. 
he  manifests  how  he  v/ill  send  him  ;  he  will  furnish  him  with 
that  which  is  his,  to  bestow  upon  them;  he   'shall  take  of 
mine'  (of  that  which  is  properly  and  peculiarly  so,  mine,  as 
mediator,  the  fruit  of  my  life  and  death  unto  holiness)  '  and 
give  it  unto  you  ;'  but  of  these  things  more  afterward.    This, 
then,  is  the  second  thing  that  the  Lord  Christ  doth,  and 
which  is  to  be  eyed  in  him;  he  sends  his  Holy  Spirit  into  our 
hearts,  which  is  the^efficient  cause  of  all  holiness  and  sanc- 
tification,  quickening,  enlightening,  purify  the  souls  of  his 
saints.  How  our  union  with  him,  with  all  the  benefit  thereon 
depending,  floweth  from  this  his  communication  of  the  Spirit 
unto  us,  to  abide  with  us,  and  to  dwell  in  us,  I  have  at  large 
Elsewhere  declared  ;  where  also  this  whole  matter  is  more 
fully  opened.     And  this  is  to  be  considered  in  him  by  faith, 
in  reference  to  the  Spirit  itself. 

(3.)  There  is  that,  which  we  call  habitual  grace,  that  is, 
the  fruits  of  the  Spirit,  the  spirit  which  is  born  of  the 
Spirit;  John  iii.  6.  That  which  is  born  of,  or  produced  by, 
the  Holy  Ghost,  in  the  heart  or  soul  of  a  man  when  he  is 
regenerate,  that  which  makes  him  so,  is  spirit;  in  opposi- 
tion to  2  the  flesh,  or  that  enmity  which  is  in  us  by  nature 
against  God.  It  is  faith,  love,  joy,  hope,  and  the  rest  of  the 
graces  of  the  gospel,  in  their  root  or  common  principle. 
Concerning  which  these  two  things  are  to  be  observed. 

[I.]  That  though  many  particular  graces  are  mentioned, 
yet  there  are  not  different  habits  or  qualities  in  us ;  not  se- 
veral or  distinct  principles  to  answer  them  ;  but  only  the 
same  ''habit  or  spiritual  principle,  putting  forth  itself  in 
various  operations  or  ways  of  working,  according  to  the 
variety  of  the  objects  which  it  goeth  forth  unto,  is  their 
common  principle.  So  that  it  is  called  and  distinguished 
as  above,  rather  in  respect  of  actual  exercise,  with  relation 
to  its  objects,  than  habitual  inherence,  it  being  one  root 
which  hath  these  many  branches. 

*  Titus  iii.  56.  '  Saint's  Perseverance,  chao.  8. 

e  Gal.  V.  17.  h  2  Cor.  v.  17. 


246  OF    COMMUNION    WITH 

[2.]  This  is  that  which  I  intend  by  this  habit  of  grace. 
A  'new,  gracious,  spiritual  ""life,  or  principle,  'created,  and 
"bestowed  on  the  soul,  whereby  it  is  "changed  in  all  its  fa- 
culties and  affections,  fitted  and  enabled  to  go  forth,  in  the 
way  of  obedience  unto  every  divine  object  that  is  proposed 
unto  it,  according  to  the  mind  of  God.     For  instance ;  the 
mind  can  discern  of  "spiritual  things  in  a  spiritual  manner, 
and  therein  it  is  light,  illumination.     The  whole  soul  closeth 
with  Christ,  as  held  forth  in  the  promises  of  the  gospel  for 
righteousness  and  salvation,  that  is  faith,  which  being  the 
main  and  principal  work  of  it,  it  often  gives  denomination 
unto  the  whole.     So  when  it  rests  in  God,  in  Christ,  with 
delight,  desire,  and  complacency,  it  is  called  love,  being 
indeed  the  principle  suiting  all  the  faculties  of  our  souls  for 
spiritual  and  living   operations,  according  to  their  natural 
use.     Now  it  differs, 

1st.  From  the  Spirit  dwelling  in  the  saints;  for  it  is  a 
created  quality.  The  Spirit  dwells  in  us  as  a  free  agent  in 
a  holy  habitation.  This  grace  as  a  quality,  remains  in  us, 
as  in  its  own  proper  subject,  that  hath  not  any  subsistence  but 
therein,  and  is  capable  of  being  intended  or  restrained  under 
great  variety  of  degrees, 

2dly.  From  actual  grace  which  is  transient,  this  making 
its  residence  in  the  soul.  ''Actual  grace  is  an  elapse  of 
divine  influence  and  assistance,  working  in  and  by  the  soul, 
any  spiritual  act  or  duty  whatsoever,  without  any  pre-ex- 
istence  unto  that  act  or  continuance  after  it,  '  God  working 
in  us,  both  to  will  and  to  do.'  But  this  habitual  grace  is 
always  resident  in  us,  causing  the  soul  to  be  a  meet  prin- 
ciple for  all  those  holy  and  spiritual  operations,  which  by 
actual  grace  are  to  be  performed.     And 

3dly.  It  is  capable  of  augmentation  and  diminution,  as 
was  said.  In  some  it  is  more  large  and  more  effectual  than 
in  others;  yea,  in  some  persons,  more  at  one  time  than 

« Cor.  V.  17.  Ezek.  xi.  19.  xviii.  31.  xxxvi.  26.  Gal.  vi.  15.  Eph.  ii.  15.  v.  24. 
Col.  iii.  10.  1  Pet.  ii.  2.  John  iii.6. 
k  Col.  iii.  3,  4.  Eph.ii.  1.  5.  Rom.  viii.  11.  John  v.  21,  vi.  63. 
1  Psal.li.  10.  Eph.  ii.  10.  iv.  24.  Col.  iii.  10.  2  Cor.  v.  17. 
m  2  Cor.  iii.  6.  iv.  6.  Acts  v.  31.  Luke  i.  79.  John  iv.  14.  iii.  27.  1  Cor.  ii.  12. 
Eph.  iv.  7.  Phil.  i.  29. 

n  Acts  xxvi.  18.  Eph.  v.  8.  2  Cor.  v.  17.  John  v.  24. 
"»  1  Cor.  ii.  12.  Eph.  i.  18.  2  Cor.  iii.  18.  iv.  6. 
P  2  Cor.  iii.  5.  Psal.  cxix.  36.  Phil,  ii.  13. 


THE    SON    JESUS    CHRIST.  247 

another.  Hence  are  those  ^dyings,  decays,  ruins,  recoveries, 
complaints,  and  rejoicings,  whereof  so  frequent  mention  is 
made  in  the  Scripture, 

These  things  being  premised,  as  to  the  nature  of  it,  let 
us  now  consider  what  we  are  to  eye  in  the  Lord  Jesus,  in 
reference  thereunto,  to  make  an  entrance  into  our  communion 
with  him  therein,  as  things  by  him,  or  on  his  part  performed. 

(1st.)  As  I  said  of  the  Spirit,  so  (in  the  first  place)  I  say 
of  this,  it  is  of  the  purchase  of  Christ,  and  is  so  to  be  looked 
on.  *It  is  given  unto  us,  for '^his  sake  to  believe  on  him  ;' 
Phil.  i.  29.  The  Lord,  on  the  behalf  of  Christ,  for  his  sake, 
because  it  is  purchased  and  procured  by  him  for  us,  be- 
stows faith,  and  (by  same  rule)  all  grace  upon  us.  *  We  are 
blessed  wi  th  all  spiritual  blessings  in  heavenly  places  in  him ;' 
Eph.  i.  3.  *  in  him,'^  that  is,  in  and  through  his  mediation  for 
us.  His  oblation  and  intercession  lie  at  the  bottom  of  this 
dispensation.  Were  not  grace  by  them  procured,  it  would 
never  by  any  one  soul  be  enjoyed.  All  grace  is  from  this 
fountain.  In  our  receivins;  it  from  Christ,  we  must  still  con- 
sider  what  it*cost  him;  want  of  this,  weakens  faith  in  its 
proper  workings.  His  whole  intercession  is  founded  on  his 
oblation;  1  John  ii.  1,  2.  What  he  purchased  by  his  death, 
that  (nor  more,  nor  less  as  hath  been  often  said)  he  inter- 
cedeth  may  be  bestowed.  And  he  prays  that  all  his  saints 
may  have  this  grace  whereof  we  speak;  John  xvii.  17.  Did 
we  continually  consider  all  grace  as  the  fruit  of  the  purchase 
of  Christ,  it  would  be  an  exceeding  endearment  on  our 
spirits;  nor  can  we  without  this  consideration,  according 
to  the  tenor  of  the  gospel,  ask  or  expect  any  grace.  It  is 
no  prejudice  to  the  free  grace  of  the  Father,  to  look  on  any 
thing  as  the  purchase  of  the  Son;  it  was  from  that  grace 
that  he  made  that  purchase ;  and  in  the  receiving  of  grace 
from  God,  we  have  not  communion  with  Christ,  who  is  yet 
the  treasury  and  storehouse  of  it,  unless  we  look  upon  it 
as  his  purchase.  He  hath  obtained  that  we  should  be  "  sanc- 
tified throughout,  have  life  in  us,  be  humble,  holy,  believing, 
dividing  the  spoil  with  the  mighty,  by  destroying  the  works 
of  the  devil  in  us. 

1  Cant.  V.  2.  Rev.  i.  5.  iii.  2,  3.  iv.  17—19.  Hos.  xvt.  4.  Psal.  li.  &c. 
^  'Tw£j5  p^jis-Toy  •  1  John  ii.  1,  2.  *  Rom.  viii.  32. 

»  Eph.  V,  25— '27.  Tit.  ii.  14.  Rom.  vi.  4. 


248  OF    COMMUNION    WITH 

2dly.  The  Lord  Christ  doth  actually  communicate  this 
grace  unto  his  saints,  and  bestows  it  on  them.  *  Of  his 
fulness  we  have  all  received,  and  grace  for  grace  ;'  John 
i.  16.     For, 

[1st.]  The  Father  actually  invests  him  with  all  the  grace, 
whereof  by  compact  and  agreement,  he  hath  made  a  purchase 
(as  he  received  the  promise  of  the  Spirit),  which  is  all  that 
is  of  use  for  the  bringing  his  many  sons  to  glory,  '  It 
pleased  the  Father,  that  in  him  all  fulness  should  dwell;' 
Col.  i.  17.  that  he  should  be  invested  v»'ith  a  fulness  of  that 
grace,  which  is  needful  for  his  people.  This  himself  calls 
the  *  power  of  giving  eternal  life  to  his  elect;'  John  xvii.  2. 
which  power  is  not  only  his  ability  to  do  it,  but  also  his 
right  to  do  it.  Hence  this  delivering  of  all  things  unto  him 
by  his  Father,  he  lays  as  the  bottom  of  his  inviting  sinners 
unto  him  for  refreshment.  '  All  things  are  delivered  unto 
me  of  my  Father;'  Matt.  xi.  37.  'Come  unto  me  all  that 
labour  and  are  heavy  laden,  and  I  will  give  you  rest ;'  ver.  28. 
This  being  the  covenant  of  the  Father  with  him,  and  his 
promise  unto  him,  that  upon  the  making  '  his  soul  an  offer- 
ing for  sin,  he  should  see  his  seed,  and  the  pleasure  of  the 
Lord  should  prosper  in  his  hand  ;'  Isa,  liii.  10.  and  in  the 
verses  following,  the  *  pouring  out  of  his  soul  unto  death, 
and  bearing  the  sins  of  many/  is  laid  at  the  bottom  and  pro- 
curing cause  of  these  things.  1.  Of  justification  ;  *  by  his 
knowledge  he  shall  justify  many.'  2.  Of  sanctification ; 
'in  destroying  the  works  of  the  devil;'  ver.  11,  12.  Thus 
comes  our  merciful  High  Priest  to  be  the  great  possessor  of 
all  grace,  that  he  may  give  out  to  us  according  to  his  own 
pleasure,  quickening  whom  he  will.  He  hath  it  in  him  really 
as  our  head,  in  that  he  received  not  that  Spirit  by  measure, 
John  iii.  34.  which  is  the  bond  of  union  between  him  and 
us;  1  Cor.  vi.  17.  whereby  holding  him  the  head,  we  are 
filled  with  his  fulness;  Eph.  i.  22,  23.  Col.  ii.  19.  He 
hath  it  as  a  common  person  intrusted  with  it  in  our  behalf; 
Rom.  V.  14 — 17.  '  The  last  Adam  is  made  unto  us  a  quick- 
ening spirit;'  1  Cor.  xv.  45.  He  is  also  a  treasury  of  this 
grace  in  a  moral  and  law  sense  ;  not  only  as  it  '  pleased  the 
Father,  that  all  fulness  should  dwell  in  him  ;'  Col.  i.  19.  but 
also  because  in  his  mediation,  as  hath  been  declared,  is 
founded  the  whole  dispensation  of  grace. 


THE    SON    JESUS    CHRIST.  249 

[•2dly.]  Being  thus  actually  vested  with  this  power  and 
privilege  and  fulness,  he  designs  the  Spirit  to  take  of  this 
fulness,  and  to  give  it  unto  us.  '  He  shall  take  of  mine  and 
shew  it  unto  you  ;'  John  xvi.  15.  The  Spirit  takes  of  that 
fulness  that  is  in  Christ,  and  in  the  name  of  the  Lord  Jesus, 
bestows  it  actually  on  them,  for  whose  sanctification  he  is 
sent.  Concerning  the  manner  and  almighty  efficacy  of  the 
Spirit  of  grace,  whereby  this  is  done  (I  mean,  this  actual 
collation  of  grace  upon  his  peculiar  ones),  more  will  be 
spoken  afterward. 

[3dly.]  For  actual  grace,or  that  influence  or  power, 
whereby  the  saints  are  enabled  to  perform  particular  duties 
according  to  the  mind  of  God,  there  is  not  any  need  of 
farther  enlargement  about  it.  What  concerns  our  commu- 
nion with  the  Lord  Christ  therein,  holds  proportion  with 
what  was  spoken  before: 

There  remaineth  only  one  thing  more  to  be  observed  con- 
cernino-  those  things,  whereof  mention  hath  been  made,  and 
I  proceed  to  the  way  whereby  we  carry  on  communion  with 
the  Lord  Jesus  in  all  these  ;  and  that  is,  that  these  things 
may  be  considered  two  ways. 

1st.  In  respect  of  their  first  collation  or  bestowing  on 
the  soul. 

2dli/.  In  respect  of  their  continuance  and  increase,  as 
unto  the  degrees  of  them. 

In  the  first  sense,  as  to  the  real  communicating  of  the 
Spirit  of  grace  unto  the  soul,  so  raising  it  from  death  unto 
life,  the  saints  have  no  kind  of  communion  with  Christ 
therein,  but  only  what  consists  in  a  passive  reception  of  that 
life-giving,  quickening  Spirit  and  power.  They  are  but  as 
the  dead  bones  in  the  prophet,  the  wind  blows  on  them,  and 
they  live  ;  as  Lazarus  in  the  grave,  Christ  calls  and  they 
come  forth ;  the  call  being  accompanied  with  life  and 
power.  This  then  is  not  that  whereof  particularly  I  speak  ; 
but  it  is  the  second,  in  respect  of  farther  efficacy  of  the 
Spirit  and  increase  of  grace,  both  habitual  and  actual, 
whereby  we  become  more  holy,  and  to  be  more  powerful  in 
walking  with  God,  have  more  fruit  in  obedience,  and  success 
against  temptations.  And  in  this, 

2.  They  ^hold  communion  with  the  Lord  Christ.  And 
wherein,  and  how  they  do  it,  shall  now  be  declared. 


250  .        OF    COMMUNION    WITH 

They  continually  eye  the  Lord  Jesus  as  the  great  Joseph, 
that  hath  the  disposal  of  all  the  granaries  of  the  kingdom  of 
heaven  comnaitted  unto  him  ;  as  one  in  whom  it  hath  pleased 
the  Father  '  to  gather  all  things  unto  a  head  ;'  Eph.  i.  20. 
that  from  him  all  things  might  be  dispensed  unto  them.  All 
treasures,  all  fulness,  the  Spirit  not  by  measure,  are  in  him. 
And  this  fulness  in  this  Joseph  in  reference  to  their  con- 
dition, they  eye  in  these  three  particulars. 

(1.)  In  the  preparation  unto  the  dispensation  mentioned, 
in  the  expiating,  purging,  purifying  efficacy  of  his  blood ;  it 
was  a  sacrifice  not  only  of  atonement  as  offered,  but  also  of 
purification,  as  poured  out.  This  the  apostle  eminently 
sets  forth,  Heb.  ix.  13,  14.  'For  if  the  blood  of  bulls,  and  of 
goats,  and  the  ashes  of  an  heifer  sprinkling  the  unclean, 
sanctifieth  to  the  purifying  of  the  flfsh;  how  much  more 
shall  the  blood  of  Christ,  who,  through  the  eternal  Spirit, 
offered  himself  without  spot  to.  God,  purge  your  con- 
sciences from  dead  works  to  serve  the  living  God  V  This 
blood  of  his,  is  that  which  answers  all  typical  institutions, 
for  carnal  purification,  and  therefore  hath  a  spiritually  pu- 
rifying, cleansing,  sanctifying  virtue  in  itself,  as  offered  and 
poured  out.  Hence  it  is  called  *  a  fountain  for  sin  and  for 
uncleanness;'  Zech.  xiii.  1.  that  is,  for  their  washing  and 
taking  away.  A  fountain  opened,  ready  prepared,  virtuous, 
efficacious  in  itself,  before  any  be  put  into  it ;  because 
poured  out,  instituted,  appointed  to  that  purpose.  The 
saints  see  that  in  themselves  they  are  still  exceedingly  de- 
filed, and  indeed  to  have  a  sight  of  the  defilements  of  sin,  is 
a  more  spiritual  discovery,  than  to  have  only  a  sense  of  the 
guilt  of  sin.  This  follows  every  conviction,  and  is  commen- 
surate unto  it ;  that  usually  only  such  as  reveal  the  purity 
and  holiness  of  God,  and  all  his  ways.  Hereupon  they 
cry  with  shame  within  themselves,  Unclean,  unclean.  Unclean 
in  their  natures,  unclean  in  their  persons,  unclean  in  their 
conversations  ;  all  rolled  in  the  "blood  of  their  defilements ; 
their  hearts  by  nature  a  very  sink,  and  their  lives  a  dung- 
hill. They  know  .also,  that  no  unclean  thing  shall  enter 
into  the  kingdom  of  God,  or  have  place  in  the  new  Jeru- 
salem ;  that  God  is  of  purer  eyes  than  to  behold  iniquity. 
They  cannot  endure  to  look  on  themselves,  and  how  shall 

*  Ezek.  xvi.  4.  6.&C.  John  iii.  3.  5.  UavaoDiovv,  Rev.  xxi.  27.  Heb.  i.  13. 


THE    SON    JESUS    CHRIST.  251 

they  dare  to  appear  in  his  presence?  What  remedies  shall 
they  now  use  ?  *  Though  they  wash  themselves  with  nitre, 
and  take  them  much  soap,  yet  their  iniquity  will  continue 
marked  ;'  Jer.  ii.  22.  Wherewith  then  shall  they  come  before 
the  Lord?  For  the  removal  of  this,  I  say,  they  look  in  the 
first  place  to  the  purifying  virtue  of  the  blood  of  Christ, 
which  is  able  to  '  cleanse  them  from  all  their  sins ;'  1  John 
i.  7.  Being  the  spring  from  whence  floweth  all  the  purifying 
virtue,  which  in  the  issue,  will  take  away  all  their  spots  and 
stains,  *  make  them  holy  and  without  blemish,  and  (in  the 
end)  present  them  glorious  unto  himself;'  Eph.  v.  26,  27. 
This  they  dwell  upon  with  thoughts  of  faith ;  they  roll  it  in 
their  minds  and  spirits.  Here  faith  obtains  new  life,  new 
vigour,  when  a  sense  of  vileness  hath  even  overwhelmed  it. 
Here  is  a  fountain  opened ;  draw  nigh  and  see  its  beauty, 
purity,  efficacy.  Here  is  a  foundation  laid  of  that  work, 
whose  accomplishment  we  long  for.  One  moment's  com- 
munion with  Christ  by  faith  herein,  is  more  eflPectual  to  the 
purging  of  the  soul,  to  the  increasing  of  grace,  than  the  ut- 
most self  endeavours  of  a  thousand  ages. 

(2.)  They  eye  the  blood  of  Christ,  as  the  blood  of 
sprinkling.  Coming  to  Jesus  the  Mediator  of  the  new  co- 
venant, they  come  to  the  ^ '  blood  of  sprinkling ;'  Heb.  xii. 
24.  The  eyeing  of  the  blood  of  Christ  as  shed,  will  not  of 
itself  take  away  pollution.  There  is  not  only  at/uarfKxuo-ta, 
a  'shedding'of  blood,'  without  which,  there  is  no  remission; 
Heb.  ix.22.  but  there  is  alsoaljuaTocjoavrttrjuoc,  a 'sprinkling 
of  blood,'  without  which  there  is  no  actual  purification. 
This  the  apostle  largely  describes ;  Heb.  ix.  9.  '  When 
Moses,'  saith  he,  *  had  spoken  every  precept  to  the  people 
according  to  the  law,  he  took  the  blood  of  calves  and  of 
goats,  with  water,  and  scarlet  wool,  and  hyssop,  and  sprinkled 
both  the  book  and  all  the  people,  saying.  This  is  the  blood 
of  the  testament  which  God  hath  enjoined  unto  you.  More- 
over, he  sprinkled  with  blood  both  the  tabernacle,  and  all 
the  vessels  of  the  ministry.  And  almost  all  things  are  by  the 
law  purged  with  blood.  It  was  therefore  necessary  that  the 
patterns  of  the  things  in  the  heavens,  should  be  purified  with 
these,  but  the  heavenly  things  themselves,  with  better 
sacrifices  than  these  ;'  ver.  19 — 23.     He  had  formerly  com- 


252  OF    COMMUNION    WITH 

pared  the  blood  of  Christ,  to  the  blood  of  sacrifices  as  of- 
fered in  respect  of  the  impetration  and  the  purchase  it  made  ; 
now  he  doth  it  unto  that  blood  as  sprinkled,  in  respect  of 
its  application  unto  purification  and  holiness.     And  he  tells 
us  how  this   sprinkling  was  performed ;  it  was  by  dipping 
hyssop  in  the  blood  of  the  sacrifice,  and  so  dashing  it  out 
upon  the  things  and  persons  to  be  purified.     As  the  insti- 
tution also  with  the  paschal  lamb;  Exod.  xii.    12.     Hence 
David,  in  a  sense  of  the  pollution  of  sin,  prays,  that  he  may 
be  'purged  with  hyssop;'  Psal.  li.  7.  For  that  this  peculiarly 
respected  the  uncleanness    and  defilement  of  sin,   is  evi- 
dent, because  there  is  no  mention  made  in  the  institution  of 
any  sacrifice  (after  that  of  the  lamb  before-mentioned),  of 
sprinkling  blood  with  hyssop,  but  only  in  those  which  re- 
spected purification  of  uncleanness.     As  in  the  case  of  le- 
prosy, Levit.  xiv.  6.  and  all  other  defilements.  Num.  xix.  18. 
which  latter  indeed,  is  not  of  blood  but  of  the  water  of  se- 
paration, this  also  being  eminently  typical  of  the  blood  of 
Christ,  which  is  the  fountain  for  separation  for  uncleanness ; 
Zech.  xiii.  1.  Now  this  branch  of  hyssop  wherein  the  blood 
of  purification  was  prepared  for  the  sprinkling  of  the  un- 
clean, is  (unto  us),  the  free  promises  of  Christ.     The  cleans- 
ing virtue  of  the  blood  of  Christ  lies  in  the  promises,  as 
the  blood  of  sacrifices  in  the  hyssop,  ready  to  pass  out  unto 
them  that  draw  nigh  thereunto.     Therefore  the  apostle  ar- 
gueth  from  receiving  of  the  promise,  unto  universal  holiness 
and  purity';   *  Having  therefore  these  promises,  dearly  'he- 
loved,  let  us  cleanse  ourselves  from  all  filthiness  of  flesh 
and  spirit,  perfecting  holiness   in  the  fear  of    the  Lord ;' 
2  Cor,  vii.  1.  This  then  the  saints  do;  they  eye  the  blood 
of  Christ  as  it  is  in  the  promise,  ready  to  issue  out  upon  the 
soul  for  the  purification  thereof;  and  thence  is  purging  and 
cleansing  virtue  to  be  communicated  unto  them,  and  by  the 
blood  of  Christ  are  they  to  be  purged  from  all  their  sins ; 
Johni.  7.  Thus  far,  as  it  were,  this  purifying  blood,  thus  pre- 
pared and  made  ready  is  at  some   distance  to  the   soul. 
Though  it  be  shed  to  this  purpose,  that  it  might  purge, 
cleanse,  and  sanctify,  though  it  be  taken  up  with  the  bunch 
of  hyssop  in  the  promises,  yet  the  soul  may  not  partake  of 
it.    Wherefore, 

(3.)  They  look  upon  him,  as  in  his  own  Spirit  he  is  the 


THE    SON    JESUS    CHRIST.  253 

only  dispenser  of  the  Spirit,  and  of  all  grace  of  sanctifi- 
cation  and  holiness.     They  consider  that  upon  his  inter- 
cession it  is  granted  to  him,  that  he  shall  make  effectual  all 
the  fruits  of  his  purchase  to  the  sanctification,  the  purifying 
and  making  glorious  in  holiness  of  his  whole  people.    They 
know  that  this  is  actually  to  be  accomplished  by  the  Spirit, 
according  to  the  innumerable  promises  given  to  that  pur- 
pose.    He  is  to  sprinkle  that  blood  upon  their  souls,  he  is 
to  create  the  holiness  in  them  that  they  long  after,  he  is  to 
be  himself  in  them  a  well   of  water  springing  up  to  ever- 
lasting life.     In  this  state   they  look  to   Jesus  ;  here   faith 
fixes  itself,  in  expectation  of  his  giving  out  the  Spirit  for  all 
these  ends  and  purposes;  mixing  the, promises  with  faith, 
and  so  becoming  actual  partaker  of  all  this  grace.     This  is 
their  way,  this  their  communion  with  Christ ;    this  is  the 
life  of  faith  as  to  grace  and   holiness.     Blessed  is  the  soul 
that  is  exercised  therein  ;  *  He  shall  be  as  a  tree  planted  by 
the  waters,  that  spreadeth  forth  her  roots  by  the  river,  and 
shall  not  see  when  heat  cometh,  but  her  leaf  shall  be  green, 
and  shall  not  be  careful  in  the  year  of  drought,  neither  shall 
cease  from  yielding  fruit ;'  Jer,  xvii.  18.  Convinced  persons 
who  know  not  Christ,  nor  the   fellowship  of  his  sufferings, 
would  spin  a  holiness  out  of  their  own  bowels;  they  would 
work  it  out  in  their  own  strength.     They  begin  it  with" 
trying  endeavours,  and  follow  it  with  vows,  duties,  reso- 
lutions, engagements,  sweating  at  it  all  the  day  long.     Thus 
they  continue  for  a  season ;  their  hypocrisy  for  the  most 
part  ending  in  apostacy.     The  saints  of  God  do  in  the  very 
entrance  of  their  walking  with  him,  reckon  upon   it,    that 
they  have  a  threefold  want. 

[1.]  Of  the  Spirit  of  holiness,  to  dwell  in  them. 
[2.]  Of  a  habit  of  holiness,  to  be  infused  into  them. 
[3.]  Of  actual  assistance,  to  work  all  their  works  for  them ; 
and  that  if  these  should  continue  to  be  wanting,  they  can 
never  with  all  their  might,  power,  and  endeavours,  perform 
any  one  act  of  holiness  before  the  Lord.  They  know  that 
of  themselves  they  have  no  sufficiency  ;  that*  without  Christ, 
they  can  do  nothing,  therefore  they  look  to  him,  who  is  in- 
trusted with  a  fulness  of  all  these  in  their  behalf,  and  there- 
upon by  faith  derive  from  him  an  increase  of  that,  whereof 

*  Rora.  X.  14.  *  John  xv.  5. 


254  OF    COMMUNION    WITH 

they  stand  in  need.  Thus,  I  say,  have  the  saints  communion 
with  Christ,  as  to  their  sanctification  and  holiness.  From  him 
do  they  receive  the  Spirit  to  dwell  in  them  ;  from  him  the 
new  principle  of  life,  which  is  the  root  of  all  their  obedience, 
from  him  have  they  actual  assistance  for  every  duty  they 
are  called  unto.  In  waiting  for,  expectation  and  receiving 
of  these  blessings  on  the  accounts  before-mentioned,  do  they 
spend  their  lives  and  time  with  him.  In  vain  is  help  looked 
for  from  other  mountains;  in  vain  do  men  spend  their 
strength  in  following  after  righteousness,  if  this  be  wanting. 
Fix  thy  soul  here  ;  thou  shalt  not  tarry  until  thou  be  asham- 
ed. This  is  the  way,  the  only  way,  to  obtain  full,  effectual 
manifestations  of  the  Spirit's  dwelling  in  us ;  to  have  our 
hearts  purified,  our  consciences  purged,  our  sins  mortified, 
our  graces  increased,  our  souls  made  humble,  holy,  zealous, 
believing,  like  to  him  ;  to  have  our  lives  fruitful,  our  deaths 
comfortable;  let  us  herein  abide,  eyeing  Christ  by  faith, 
to  attain  that  measure  of  conformity  to  him,  which  is  allotted 
unto  us  in  this  world,  that  when  we  shall  see  him  as  he  is, 
we  may  be  like  unto  him. 


CHAP.  X. 

Of  communion  with  Christ  in  privileges :  of  adoption ;  the  nature  of  it ; 
the  consequences  of  it ;  peculiar  privileges  attending  it ;  liberty,  title, 
boldness,  affliction,  communion  with  Christ  hereby . 

The  third  thing  wherein  we  have  communion  with  Christ,  is 
grace  of  privilege  before  God  ;  I  mean  as  the  third  head  of 
purchased  grace.  The  privileges  we  enjoy  by  Christ,  are 
great  and  innumerable  ;  to  insist  on  them  in  particular, 
were  work  for  a  man's  whole  life,  not  a  design  to  be  wrapped 
up  in  a  few  sheets.  I  shall  take  a  view  of  them  only  in  the 
head,  the  spring  and  fountain  whence  they  all  arise  and  flow. 
This  is  our  adoption  ;  '  Beloved,  now  we  are  the  sons  of 
God  ;'  1  John  iii.  2.  This  is  our  great  and  fountain  privilege. 
Whence  is  it  that  we  are  so  ?  It  is  from  the  love  of  the  Fa- 
ther, ver.  1 .  '  Behold,  what  love  the  Father  hath  given  unto 
us,  that  we  should  be  called  the  sons  of  God.'  But  by 
whom  immediately  do  we  receive  this  honour?    As  many  as 


THE    SON    JESUS    CHtllST.  255 

believe  on  Christ,  he  gives  them  this  power  to  become  the 
sons  of  God  ;  John  i;12.  Himself  was  appointed  to  be  the 
first-born  among  many  brethren  ;  Rom.  viii.  29.  and  his  tak- 
ing us  to  be  brethren,  Heb.  ii.  11.  makes  us  become  the 
children  of  God.  Now  that  God  is  our  Father,  by  being 
the  Father  of  Christ,  and  we  his  children,  by  being  the  bre- 
thren of  Christ,  being  the  head  and  sum  of  all  the  honour, 
privilege,  right,  and  title  we  have,  let  us  a  little  consider  the 
nature  of  that  act,  whereby  we  are  invested  with  this  state 
and  title  ;  namely,  our  adoption. 

Now  adoption  is  the  authoritative  translation  of  a  believer 
by  Jesus  Christ,  from  the  family  of  the  world  and  Satan, 
into  the  family  of  God,  with  his  investiture  in  all  the  privi- 
leges and  advantages  of  that  family. 

To  the  complete  adoption  of  any  person,  these  five  things 
are  required. 

1.  That  he  be  actually,  and  of  his  own  right,  of  another 
family  than  that  whereunto  he  is  adopted.  He  must  be 
the  son  of  one  family  or  other,  in  his  own  right,  as  all  per- 
sons are. 

2.  That  there  be  a  family  unto  which  of  himself  he  hath 
no  right,  whereinto  he  is  to  be  grafted.  If  a  man  comes  into 
a  family  upon  a  personal  right,  though  originally  at  never 
so  great  a  distance,  that  man  is  not  adopted.  If  a  man  of  a 
most  remote  consanguinity,  do  come  into  the  inheritance  of 
any  family  by  the  death  of  the  nearer  heirs,  though  his  right 
before  were  little  better  than  nothing,  yet  he  is  a  born  son 
of  that  family,  he  is  not  adopted.  He  is  not  to  have  the  plea 
of  the  most  remote  possibility  of  succession. 

3.  That  there  be  an  authoritative,  legal  translation  of  him, 
by  some  that  have  power  thereunto,  from  one  family  into 
another.  It  was  not  by  the  law  of  old,  in  the  power  of  par- 
ticular persons,  to  adopt  when,  and  whom  they  would.  It 
was  to  be  done  by  the  authority  of  the  sovereign  power. 

4.  That  the  adopted  person  be  freed  from  all  the  obliga- 
tions that  be  upon  him  unto  the  family  from  whence  he  is 
translated ;  otherwise  he  can  be  no  way  useful  or  service- 
able unto  the  family  whereinto  he  is  ingrafted.  He  cannot 
serve  two  masters,  much  less  two  fathers. 

5.  That  by  virtue  of  his  adoption,  he  be  invested  in  all 
the  rights,  privileges,  advantages,  and  title,  to  the  whole  in- 


256  OF    COMMUNION    WITH 

heritance  of  the  family  into  which  he  is  adopted,  in  as  fidl 
and  ample  manner,  as  if  he  had  been  dorn  a  son  therein. 

Now  all  these  things  and  circumstances  do  concur,  and 
are  found  in  the  adoption  of  believers. 

1.  They  are  by  their  own  original  right  of  another  fa- 
mily, than  that  whereinto  they  are  adopted.  They  are  by 
nature  the  children  of  wrath,  Eph.  ii.  3.  sons  of  wrath;  of 
that  family  whose  inheritance  is  wrath,  called  'the  power  of 
darkness;'  Col.  i.  13.  for  from  thence  doth  God  'translate 
them  into  the  kingdom  of  his  dear  Son.'  This  is  the  family 
of  the  world  and  of  Satan,  of  which  by  nature  believers  are. 
Whatever  is  to  be  inherited  in  that  family,  as  wrath,  curse, 
death,  hell,  they  have  a  right  thereunto.  Neither  can  they 
of  themselves,  or  by  themselves,  get  free  of  this  family  :  a 
strong  man  armed,  keeps  them  in  subjection.  Their  natural 
estate  is  a  family  condition,  attended  with  all  circumstances 
of  a  family  ;  family  duties  and  services ;  rights  and  titles  ; 
relations  and  observances.  They  are  of  the  black  family  of 
sin  and  Satan. 

2.  There  is  another  family  whereinto  they  are  to  be  trans- 
lated, and  whereunto  of  themselves  they  have  neither  right 
nor  title.  This  is  that  family  in  heaven  and  earth,  which  is 
called  after  the  name  of  Christ ;  Eph.  iii.  15.  The  great  fa- 
mily of  God  :  God  hath  a*  house  and  family  for  his  chil- 
dren, of  whom  some  he  maintains  on  the  riches  of  his  grace, 
and  some  he  entertains  with  the  fulness  of  his  glory.  This  is 
that  house,  whereof  the  Lord  Christ  is  the  great  dispenser,  it 
having  pleased  the  Father '  to  gather  together  in  one  all  things 
in  him,  both  which  are  in  heaven,  and  which  are  in  earth,  even 
in  him ;'  Eph.  i.  10.  Herein  live  all  the  sons  and  daughters 
of  God,  spending  largely  on  the  riches  of  his  grace.  Unto 
this  family  of  themselves  they  have  no  right,  nor  title ;  they 
are  wholly  alienated  from  it,  Eph.  ii.  12.  and  can  lay  no 
claim  to  any  thing  in  it.  God  driving  fallen  Adam  out  of 
the  garden,  and  shutting  up  all  ways  of  return  with  a  flam- 
ing sword  ready  to  cut  him  otf,  if  he  should  attempt  it; 
abundantly  declares  that  he,  and  all  in  him,  had  lost  all  right 
of  approaching  unto  God,  in  any  family  relation.  Corrupted, 
cursed  nature  is  not  vested  with  the  least  right  to  any  thing 
of  God ;  therefore  they  have  an  authoritative  translation  from 

a  Heb.  V.  6. 


THE    SON    JESUS    CHRIST.  257 

one  of  these  families  to  another.  It  is  not  done  in  a  private, 
underhand  way, but  in  the  way  of  authority  ;  John  i,  12.  'to 
as  many  as  received  him,  he  gave  power  to  become  the  sons 
of  God  ;'  power,  or  authority.  This  investing  them  with  the 
power,  excellency,  and  right  of  the  sons  of  God,  is  a  foren- 
sical  act,  and  hath  a  legal  proceding  in  it.  It  is  called  the 
'makino-  us  meet  for  the  inheritance  of  the  saints  in  lisfht:' 
Col.  i.  12.  A  judicial  exalting  us  into  membership  in  that 
family,  where  God  is  the  Father, Christ  the"  elder  brother,  all 
saints  and  angels,  brethren,  and  fellow-children,  and  the  in- 
heritance a  crown  immortal  and  incorruptible,  that  fades  not 
away. 

Now  this  authoritative  translation  of  believers  from  one 
family  into  another,  consisteth  of  these  two  parts. 

(1.)  An  effectual  proclamation  and  declaration  of  such  a 
person's  immunity  from  all  obligations  to  the  former  family, 
to  which  by  nature  he  was  related;  and  this  declaration  hath 
a  threefold  object. 

[1.]  Angels;  it  is  declared  unto  them,  they  are  the  sons 
of  God.  They  are  the  "^  sons  of  God,  and  so  of  the  family 
-whereunto  the  adopted  person  is  to  be  admitted,  and  there- 
fore it  concerns  them  to  know,  who  are  invested  with  the 
rights  of  that  family,  that  they  may  discharge  their  duty 
towards  them  ;  unto  them  then  it  is  declared,  that  believers 
are  freed  from  the  family  of  sin  and  hell,  to  become  fellow- 
sons,  and  servants  with  them:  and  this  is  done  two  ways. 

1st.  Generally,  by  the  doctrine  of  the  gospel ;  Eph.iii.  10. 
'  Unto  the  principalities  and  powers  in  heavenly  places  is 
made  krown  by  the  church,  the  manifold  wisdom  of  God.' 

By  the  church  is  this  wisdom  made  known  to   the  an- 
gels, either  as  the  doctrine  of  the  gospel  is  delivered  unto 
it,  or  as  it  is  gathered  thereby.     And  what  is   this  wisdom 
of  God,    that  is    thus   made  known  to  principalities  and 
powers?     It  is  that  the  Gentiles  should  be  fellow-heirs,  and 
of  the  same  body  with  us  ;  ver.  6.    The  mystery  of  adopting 
sinners  of  the  Gentiles,  taking  them  from  their  slavery  in  the 
family  of  the  world,  that  they  might  have  aright  of  heirship, 
be?coming  sons  in  the  family  of  God,  is  this  wisdom  thus 
made  known.     And  how  was   it  primitively  made  known  ? 


b  Rom.  viii.  29.  Heb.  ii.  12. 
<;  John  i.  16.  xxxviii.  7.  Heb.  xii.  22 — 24.  Rev.  xsii.  9. 


VOL.  X. 


258  OF    COMMUNION    WITH 

'  It  was  revealed  by  the  Spirit  unto  the  prophets  and  apo- 
stles ;'    ver.  5. 

2dly.  In  particular,  by  immediate  revelation.  When  any 
particular  soul  is  freed  from  the  family  of  this  vv^orld,  it  is 
revealed  to  the  angels.  '  There  is  joy  in  the  presence  of 
the  angels  of  God  (that  is,  among  the  angels,  and  by  them) 
over  one  sinner  that  repenteth  ;  Luke  xv.  10.  Now^  the 
angels  cannot  of  themselves  absolutely  know  the  true  re- 
pentance of  a  sinner  in  itself.  It  is  a  work  wrought  in  that 
cabinet,  which  none  hath  a  key  unto  but  Jesus  Christ ;  by 
him  it  is  revealed  to  the  angels,  when  the  peculiar  care  and 
charge  of  such  a  one  is  committed  to  them.  These  things 
have  their  transaction  before  the  angels  ;  Luke  xii.  8,  9. 
Christ  owns  the  names  of  his  brethren  before  the  angels ; 
Rev.  ii.  5.  when  he  gives  them  admittance  into  the  family 
where  they  are,  Heb.  xii.  22.  he  declares  to  them  that  they 
are  sons,  that  they  may  discharge  their  duty  towards  them  ; 
Heb.  i.  14. 

[2.]  It  is  denounced  in  a  judicial  way  unto  Satan,  the 
great  master  of  the  family  whereunto  they  were  in  subjection. 
When  the  Lord  Christ  delivers  a  soul  from  under  the  power 
of  that  strong  armed  one,  he  binds  him  ;  ties  him  from  the 
exercise  of  that  power  and  dominion  which  before  he  had 
over  him.  And  by  this  means  doth  he  know  that  such  a 
one  is  delivered  from  his  family;  and  all  his  future  attempts 
upon  him,  are  encroachings  upon  the  possession  and  inhe- 
ritance of  the  Lord  Christ. 

[3.]  Unto  the  conscience  of  the  person  adopted.  The 
Spirit  of  Christ  testifies  to  the  heart  and  conscience  of  a  be- 
liever, that  he  is  freed  from  all  engagements  unto  the  family 
of  Satan,  and  is  become  the  Son  of  God,  Rom.  viii.  14,  15. 
and  enables  him  to  cry,  '  Abba  Father  ;'  Gal.  iv.  6.  Of  the 
particulars  of  this  testification  of  the  Spirit  and  of  its  ab- 
solving the  soul  from  its  old  alliance,  I  shall  speak  afterward. 
And  herein  consists  the  first  thing  mentioned. 

3.  There  is  an  authoritative  engrafting  of  a  believer  ac- 
tually into  the  family  of  God,  and  investing  him  with  the 
whole  right  of  sonship.  Now  this,  as  unto  us,  hath  sundry 
acts. 

(1.)  The  giving  a  believer  a  new  name  in  a  white  stone. 
Rev.  i.  17.  they  that  are  adopted  are  to  take  new  names  ; 


THE    SON    JESUS    CHRIST.  259 

they  change  their  names  they  had  to  their  old  families,  to 
take  the  names  of  the  families  vvhereinto  they  are  translated. 
This  new  name  is,  *  a  child  of  God  ;'  that  is,  the  new  name 
given  in  adoption;  and  no  man  knoweth  what  is  in  that 
name,  but  only  he  that  doth  receive  it.  And  this  new  name 
is  given  and  written  in  a  white  stone  ;  that  is  the  Tessera  of 
our  admission  into  the  house  of  God.  It  is  a  stone  of  judi- 
cial acquitment.  Our  adoption  by  the  Spirit  is  bottomed 
on  our  absolution  in  the  blood  of  Jesus  ;  and  therefore  is  the 
new  name,  in  the  white  stone  ;  privilege  grounded  on  dis- 
charge. The  white  stone  quits  the  claim  of  the  old  family; 
the  new  name  gives  entrance  to  the  other. 

(2,)  An  enrolling  of  his  name  in  the  catalogue  of  the 
household  of  God,  admitting  him  thereby  into  fellowship 
therein.  This  is  called  the  'writing  of  the  house  of  Israel,' 
Ezek.  xiii,  9.  that  is,  the  roll  wherein  all  the  names  of  the 
Israel,  the  family  of  God  are  written.  God  hath  a  catalogue 
of  his  household  ;  Christ  knows  his  sheep  by  name.  When 
God  writeth  up  the  people,  he  counts  that  this  man  was 
born  in  Sion;  Psal.  Ixxxvii.  6.  This  is  an  extract  of  the 
Lamb's  book  of  life. 

(3.)  Testifying  to  his  conscience,  his  acceptation  with 
God,  enabling  him  to  behave  himself  as  a  child;  Rom. 
viii.  15.  Gal.  iv.  5,  6. 

4.  The  two  last  things  required  to  adoption  are,  that  the 
adopted  person  be  freed  from  all  obligations  to  the  family 
from  whence  he  is  translated,  and  invested  with  the  rights 
and  privileges  of  that  whereunto  he  is  translated.  Now,  be- 
cause these  two  comprise  the  whole  issue  of  adoption,  where- 
in the  saints  have  communion  with  Christ,  I  shall  handle 
them  together,  referring  the  concernments  of  them  unto 
these  four  heads. 

(1.)  Liberty.  (2.)  Title,  or  right.  (3.)  Boldness.  (4.) 
Correction.  These  are  the  four  things  in  reference  to  the 
family  of  the  adopted  person,  that  he  doth  receive  by  his 
adoption,  wherein  he  holds  communion  with  the  Lord 
Jesus. 

(1.)  Liberty.  The  Spirit  of  the  Lord,  that  was  upon  the 
Lord  Jesus,  did  anoint  him  to  proclaim  liberty  to  the  cap- 
tive ;  Isa.  Ixvii.  1.  and  '  where  the  Spirit  of  God  is  (that 

s  2. 


260  OF    COMMUNION    WITH 

is,  the  Spirit  of  Christ,  given  to  us  by  him  because  we  are- 
sons),  there  is  liberty;'  2  Cor.  iii.  17.  All  spiritual  liberty 
is  from  the  Spirit  of  adoption  ;  whatever  else  is  pretended, 
is  licentiousness.  So  the  apostle  argues.  Gal.  iv.  6,  7.  '  he 
hath  sent  forth  his  Spirit  into  their  hearts,  crying,  Abba,  Fa- 
ther. Wherefore  ye  are  no  more  servants,'  no  more  in  bond- 
age, but  have  the  liberty  of  sons.    And  this  liberty  respects, 

[1.]  In  the  first  place,  the  family  from  whence  the 
adopted  person  is  translated ;  it  is  his  setting  free  from  all 
the  obligations  of  that  family. 

Now  in  this  is  sense,  the  liberty  which  the  saints  have  by 
adoption,  is  either  from  that  which  is  real,  or  that  which  is 
pretended. 

1st.  That  which  is  real  respects  a  twofold  issue  of  law 
and  sin.  The  moral  unchangeable  law  of  God,  and  sin, 
being  in  conjunction,  meeting  with  reference  to  any  persons, 
hath,  and  hath  had  a  twofold  issue. 

(1st.)  An  economical  institution  of  a  new  law  of  ordi- 
nances, keeping  in  bondage  those  to  whom  it  was  given  ; 
Col.  ii.  14. 

(2dly.)  A  natural  (if  I  may  so  call  it),  pressing  of  those 
persons  with  its  power  and  efficacy  against  sin,  whereof 
there  are  these  parts. 

[1st.]  Its  rigour  and  terror  in  commanding. 

[2d]y.]  Its  impossibility  for  accomplishment,  and  so  in- 
sufficiency for  its  primitively  appointed  end. 

[3dly.]  The  issues  of  its  transgression,  which  are  referred 
unto  two  heads.  \st.  Curse.  2dlj/.  Death.  I  shall  speak 
very  briefly  of  these,  because  they  are  commonly  handled, 
and  granted  by  all. 

2diy.  That  which  is  pretended,  is  the  power  of  any 
whatever  over  the  conscience,  when  once  made  free  by 
Christ. 

(1st.)  Believers  are  freed  from  the  instituted  law  of  ordi- 
nances, which,  upon  the  testimony  of  the  apostles,  was  a 
yoke  which  neither  we  nor  our  fathers  (in  the  faith)  could 
bear;  Acts  xv.  10.  wherefore  Christ  blotted  out  this  hand- 
writing of  ordinances  that  was  against  them,  which  was  con- 
trary to  them,  and  took  it  out  of  the  way,  nailing  it  to  his 
cross ;  Col.  ii.  14.  and  thereupon  the  apostle,  after  a  long 


THE    SON    JESUS    CHRIST.  361 

dispute  concerning  the  liberty  that  we  have  from  that  law, 
concludes  with  this  instruction  ;  Gal.  v.  1.  'Stand  fast  in  the 
liberty  wherewith  Christ  hath  made  us  free.' 

(2dly.)  In  reference  to  the  moral  law. 

[1st.]  The  first  thing  we  have  liberty  from,  is  its  rigour, 
and  terror  in  commanding;  Heb.  xii.  18—22.  *  We  are  not 
come  to  the  mount  that  might  be  touched,  and  that  burned 
with  fire,  to  the  whirlwind,  darkness,  and  tempest,  to  the 
sound  of  the  trumpet,  and  the  voice  of  words,  which  they 
that  heard  besought  that  they  might  hear  it  no  more  ;  but 
we  are  come  to  Mount  Sion,'  &c.  As  to  that  administration 
of  the  law  wherein  it  was  given  out  with  dread,  and  terror, 
and  so  exacted  its  obedience  with  rigour,  we  are  freed  from 
it,  we  are  not  called  to  that  estate. 

[2dly.]  Its  impossibility  of  accomplishment,  and  so  in- 
sufficiency for  its  primitive  end  by  reason  of  sin.  Or  we 
are  freed  from  the  law  as  the  instrument  of  righteousness, 
since  by  the  impossibility  of  its  fulfilling  as  to  us,  it  is  be- 
come insufficient  for  any  such  purpose;  Rom.  viii,  2,  3.  Gal. 
iii.  21 — 23.  There  being  an  impossibility  of  obtaining  life 
by  the  law,  we  are  exempted  from  it  as  to  any  such  end,  and 
that  by  the  righteousness  of  Christ;  Rom.  viii.  3. 

[3dly.]  From  the  issue  of  its  transgression. 

1st.  Curse.  Tliere  is  a  solemn  curse  enwrapping  the 
whole  wrath  of  God,  annexed  to  the  law,  with  reference  to 
the  transgression  thereof;  and  from  this  are  we  wholly  at 
liberty  ;  Gal.  iii.  13.  '  By  being  made  a  curse,  he  hath  de- 
livered us  from  the  curse.' 

2dli/.  Death  ;  Heb.  ii.  14,  15.  and  therewith  from  Satan  ; 
Heb.  ii.  15.  Col.  i.  13.  and  sin;  Rom.  vi.  14.  1  Pet.  i.  18. 
with  the  world;  Gal.  i.  14.  with  all  the  attendancies, advan- 
tages, and  claim  of  them  all  ;  Gal.  iv.  3 — 5.  Col.  ii.  20. 
without  which  we  could  not  live  one  day. 

That  which  is  pretended  and  claimed  by  some,  wherein 
indeed  and  in  truth  we  were  never  in  bondage,  but  are  hereby 
eminently  set  free,  is  the  power  of  binding  conscience  by 
any  laws  and  constitutions  not  from  God  ;   Col.  ii.  20 — 22. 

[2.]  There  is  a  liberty  in  the  family  of  God,  as  well  as  a 
liberty  from  the  family  of  Satan  ;  sons  are  free  ;  their  obe- 
dience is  a  free  obedience,  they  have  the  Spirit  of  the  Lord, 
and  where  he  is,  there  is  liberty  ;  2  Cor.  iii.  18.  as  a  Spirit  of 


262  OF    COMMUNION     WITH 

adoption  he  is  opposed  to  the  spirit  of  bondage ;  Rom.  viii. 
15.  Now  this  liberty  of  our  Father's  family,  which  we  have 
as  sons  and  children,  being  adopted  by  Christ  through  the 
Spirit,  is,  a  spiritual  largeness  of  heart,  whereby  the  children 
of  God  do  freely,  willingly,  genuinely,  without  fear,  terror, 
bondage, and  constraint,  go  forth  unto  all  holy  obedience  in 
Christ. 

I  say  this  is  our  liberty  in  our  Father's  family;  what  we 
have  liberty  from,  hath  been  already  declared. 

There  are  Gibeonites  outwardly  attending  the  family  of 
God,  that  do  the  service  of  his  house,  as  the  drudgery  of 
their  lives  ;  the  principle  they  yield  obedience  upon,  is  a 
spirit  of  bondage  unto  fear;  Rom.  viii.  15.  the  rule  they  do 
it  by,  is  the  law  in  its  dread  and  rigour,  exacting  it  of  them 
to  the  utmost,  without  mercy  and  mitigation  ;  the  end  they 
do  it  for,  is  to  fly  from  the  wrath  to  come,  to  pacify  con- 
science, and  seek  righteousness  as  it  were  by  the  works  of 
the  law.  Thus  servilely,  painfully,  fruitlessly,  they  seek  to 
serve  their  own  conviction  all  their  days. 

The  saints  by  adoption  have  a  largeness  of  heart  in  all 
holy  obedience ;  saith  David,  '  I  will  walk  at  liberty,  for  1 
seek  thy  precepts  ;'  Psal.  cxix.  4,  5.  Isa.  Ixi.  1.  Luke  iv. 
18.  Rom.  viii.  2.21.  Gal.  iv.  2.  v.  1.  13.  James  i.  25.  John 
viii.  32,  33.  36.  Rom.  vi.  18.  1  Pet.  ii.  16.  Now  this  ampli- 
tude, or  son-like  freedom  of  the  Spirit  in  obedience,  consists 
in  sundry  things. 

1st.  In  the  principles  of  all  spiritual  service,  which  are 
life  and  love.  The  one  respecting  the  matter  of  their  obe- 
dience, giving  them  power,  the  other  respecting  the  manner 
of  their  obedience,  giving  them  joy  and  sweetness  in  it. 

(1st.)  It  is  from  life,  that  gives  them  power  as  to  the 
matter  of  obedience ;  Rom.  viii.  3.  '  The  law  of  the  Spirit  of 
life  in  Christ  Jesus,  sets  them  free  from  the  law  of  sin  and 
death.'  It  frees  them,  it  carries  them  out  to  all  obedience 
freely;  so  that  'they  walk  after  the  Spirit;'  ver.  1.  that 
being  the  principle  of  their  workings  ;  Gal.  ii.  20.  *  Christ 
lives  in  me,  and  the  life  which  I  now  live  in  the  flesh,  is  by 
the  faith  of  the  Son  of  God  ;'  the  life  which  I  now  live  in 
the  flesh,  that  is  the  obedience  which  I  yield  unto  God  ; 
whilst  I  am  in  the  flesh,  it  is  from  a  principle  of  life,  Christ 
living  in  me.     There  is  then  power  for  all  living  unto  God.. 


THE    SON    JESUS    CHRIST.  263 

from  Christ  in  them,  the  Spirit  of  life  from  Christ  carrying 
them  out  thereto.  The  fruits  of  a  dead  root,  are  but  dead 
excrescencies  ;  living  acts  are  from  a  principle  of  life. 

Hence  you  may  see  the  difference  between  the  liberty 
that  slaves  assume,  and  the  liberty  which  is  due  to  children. 

[1st.]  Slaves  take  liberty  from  duty;  children  have 
liberty  in  duty  ;  there  is  not  a  greater  mistake  in  the  world, 
than  that  the  liberty  of  sons  in  the  house  of  God,  consists 
in  this,  they  can  perform  duties,  or  take  the  freedom  to 
omit  them ;  they  can  serve  in  the  family  of  God ;  that  is, 
they  think  they  may  if  they  will,  and  they  can  choose  whe- 
ther they  will  or  no.  This  is  a  liberty  stolen  by  slaves,  not 
a  liberty  given  by  the  Spirit  unto  sons. 

The  liberty  of  sons  is  in  the  inward  spiritual  freedom  of 
their  hearts,  naturally  and  kindly  going  out  in  all  the  ways 
and  worship  of  God.  When  they  find  themselves  straitened 
and  shut  up  in  them,  they  wrestle  with  God  for  enlarge- 
ment, and  are  never  contented  with  the  doing  of  a  duty, 
unless  it  be  done  as  in  Christ,  with  free,  genuine,  and  en- 
larged hearts.  The  liberty  that  servants  have,  is  from  duty ; 
the  liberty  given  to  sons,  is  in  duty. 

[2dly.]  The  liberty  of  slaves  or  servants  is  from  mistaken, 
deceiving  conclusions  ;  the  liberty  of  sons  is  from  the 
power  of  the  indwelling  Spirit  of  grace:  or,  the  liberty  of 
servants  is  from  outward  dead  conclusions ;  the  liberty  of 
sons  from  an  inward,  living  principle. 

(2dly.)  Love,  as  to  the  manner  of  their  obedience,  gives 
them  delight  and  joy  ;  John  xiv.  15.  'If  ye  love  me,'  says 
Christ,  *  keep  my  commandments.'  Love  is  the  bottom  of 
all  their  duties  ;  hence  our  Saviour  resolves  all  obedience 
into  the  love  of  God  and  our  neighbour ;  and  Paul,  upon  the 
same  ground  tells  us,  'that  love  is  the  fulfilling  of  the  law ;' 
1  Cor.  xiii.  10.  Where  love  is  in  any  duty  it  is  complete  in 
Christ.  How  often  doth  David,  even  with  admiration  ex- 
press this  principle  of  his  walking  with  God.  *  O,'  saith 
he,  'how  I  love  thy  commandments!'  This  gives  saints 
delight,  that  the  commandments  of  Christ  are  not  grievous 
to  them.  Jacob's  hard  service  was  not  grievous  to  him, 
because  of  his  love  to  Rachel.  No  duty  of  a  saint  is  grie- 
vous to  him,  because  of  his  love  to  Christ,  They  do  from 
hence  all  things  with  delight  and  complacency.     Hence  do 


264  OF    CO.^IMUNION     WITH 

they  long  for  advantages  of  walking  with  God,  pant  after 
more  ability,  and  this  is  a  great  share  of  their  son-like  free- 
dom in  obedience.  It  gives  them  joy  in  it;  1  John  iv.  18. 
'  There  is  no  fear  in  love,  but  perfect  love  casteth  out  fear.' 
When  their  soul  is  acted  to  obedience  by  love,  it  expels  that 
fear  which  is  the  issue  of  bondage  upon  the  Spirit.  Now 
when  there  is  a  concurrence  of  these  two,  life  and  love,  there 
is  freedom,  liberty,  largeness  of  heart,  exceedingly  distanced 
from  that  strait,  and  bondaged  frame,  which  many  walk 
in  a!l  their  days,  that  know  not  the  adoption  of  sons. 

2dly.  The  object  of  their  obedience  is  represented  to 
them  as  desirable,  when  to  others,  as  it  is  terrible.  In  all 
their  approaches  to  God,  they  eye  him  as  a  Father ;  they 
call  him  Father  ;  Gal.  iv.  6.  not  in  the  form  of  words,  but  in 
the  spirit  of  sons.  God  in  Christ  is  continually  before 
them,  not  only  as  one  deserving  all  the  honours  and  obe- 
dience which  he  requires,  but  also  as  one  exceedingly  to  be 
delighted  in,  as  being  all-sufficient  to  satisfy  and  satiate  all 
the  desires  of  the  soul ;  when  others  napkin  their  talents,  as 
having  to  deal  with  an  austere  master,  they  draw  out  their 
strength  to  the  uttermost,  as  drawing  nigh  to  a  gracious  re- 
warder.  They  go  from  the  principle  of  life  and  love,  to  the 
bosom  of  a  living  and  loving  Father;  they  do  but  return 
the  strength  they  do  receive  unto  the  fountain,  unto  the 
ocean. 

3dly.  Their  motive  unto  obedience  is  love  ;  2  Cor.  v.  15. 
from  an  apprehension  of  love  they  are  effectually  carried  out 
by  love,  to  give  up  themselves  unto  him  who  is  love.  What 
a  freedom  is  this,  what  a  largeness  of  spirit  is  in  them,  who 
walk  according  to  this  rule!  Darkness,  fear,  bondage, 
conviction,  hopes  of  righteousness,  accompany  others  in 
their  ways.  The  sons  by  the  Spirit  of  adoption  have  light, 
love,  with  complacency  in  all  their  walkings  with  God  ;  the 
world  is  a  universal  stranger  unto  the  frame  of  children  in 
their  Father's  house. 

4thly.  The  manner  of  their  obedience  is  willingness. 
'They  yield  themselves  unto  God,  as  those  that  are  alive 
from  the  dead  ;'  Rom.  vi.  13.  they  yield  themselves,  give  up 
themselves  willingly,  cheerfully,  freely  ;  *  with  my  whole 
Ireart,'  saith  David;  Rom.  xii.  1.  '  they  present  themselves  a 
living  sacrifice/  and  a  willing  sacrifice. 


THE    SON  JESUS    CHRIST.  265 

5thly.  The  rule  of  their  walking  with  God  is  the  law  of 
liberty,  as  divested  of  all  its  terrifying,  threatening,  killing, 
condemning,  cursing  power,  and  rendered  in  the  blood  of 
Jesus,  sweet,  tender,  useful,  directing",  helpful  as  a  rule  of 
walking  in  the  life  they  have  received,  not  the  way  of  work- 
ing for  the  life  they  have  not.  1  might  give  more  instances. 
These  may  suffice  to  manifest  that  liberty  of  obedience  in 
the  family  of  God  which  his  sons  and  daughters  have,  that 
the  poor  convinced  Gibeonites  are  not  acquainted  withal. 

[2.]  The  second  thing  which  the  children  of  God  have 
by  adoption,  is  title.  They  have  title  and  right  to  all  the 
privileges  and  advantages  of  the  family  whereinto  they  are 
translated.  This  is  the  pre-eminence  of  the  true  sons  of  any 
family.  The  ground  on  which  Sarah  pleaded  the  ejection 
of  Ishmael  was,.that  lie  was  the  son  of  the  bondwoman,  Gen. 
xxi.  10.  and  S0  no  genuine  child  of  the  family,  and  therefore 
could  have  no  right  of  heirship  with  Isaac.  The  apostle's 
aro'uino-  is,  'we  are  no  more  servants,  but  sons;  and  if 
sons,  then  heirs  ;'  Rom.  viii.  14.  16.  then  have  we  right 
and  title,  and  being  not  horn  hereunto  (for  by  nature  we  are 
the  children  of  wrath),  we  have  this  right  by  our  adoption. 

Now  the  saints    hereby  have  a  double  right  and  title. 

1st.  Proper  and  direct  in  respect  of  spirituals. 

2diy.  Consequential  in  respect  of  temporals. 

1st.  The  first  also,  or  the  title  as  adopted  sons  unto  spi- 
rituals is  in  respect  of  the  object  of  it,  twofold. 

(1st.)  Unto  a  present  place,  name,  and  room  in  the 
house  of  God,  and  all  the  privileges  and  administrations 
thereof. 

(2dly.)  To  a  future  fulness  of  the  great  inheritance  of  glory, 
of  a  kingdom  purchased  for  that  whole  family,  whereof 
they  are  by  Jesus  Christ. 

(1st.)  They  have  a  title  unto  and  an  interest  in  the  whole 
administration  of  the  family  of  God  here. 

The  supreme  administration  of  the  house  of  God  in  the 
hand  of  the  Lord  Christ,  as  to  the  institution  of  ordinances 
and  dispensation  of  the  Spirit,  to  enliven  and  make  effectual 
those  ordinances  for  the  end  of  their  institution,  is  the  prime 
notion  of  this  administration.  And  hereof  they  are  the  prime 
objects  ;  all  this  is  for  them,  and  exercised  towards  them  ; 


266  OF    COMMUNION    WITH 

God  hath  given  Jesus  Christ  to  be  the  'head  over  all  things 
unto  the  church  which  is  his  body  ;'  Eph.  i.  22,  23.  he  hath 
made  him  the  head  over  all  these  spiritual  things,  committed 
the  authoritative  administration  of  them  all  unto  him  to  the 
use  and  behoof  of  the  church,  that  is,  the  family  of  God.  It 
is  for  the  benefit  and  advantage  of  the  many  sons  whom  he 
will  bring  unto  glory,  that  he  doth  all  these  things;  Heb. 
ii.  17.  see  Eph.  iv.  8—12.  The  aim  of  the  Lord  Jesus  in  es- 
tablishing gospel  administrations,  and  administrators,  is  for 
the  perfecting  of  the  saints,  the  work  of  the  ministry,  &c. 
All  is  for  them,  all  is  for  the  family ;  in  that  is  the  faithful- 
ness of  Christ  exercised,  he  is  faithful  in  all  the  house  of 
God;  Heb.  iii.  2.  Hence  the  apostle  tells  the  Corinthians, 
1  Cor.  iii.  22,  23.  of  all  these  gospel  administrations  and  or- 
dinances, they  are  all  theirs,  and  all  for  them.  What  benefit 
soever  redoundeth  to  the  world  by  the  things  of  the  gospel 
(as  much  doth  every  way),  it  is  engaged  for  it  to  the  chil- 
dren of  this  family.  This  then  is  the  aim  and  intendment  of 
the  Lord  Christ  in  the  institution  of  all  gospel  ordinances 
and  administrations,  that  they  may  be  of  use  for  the  house 
and  family  of  God,  and  all  his  children  and  servants  therein. 

It  is  true,  the  word  is  preached  to  all  the  world,  to  gather 
in  the  children  of  God's  purpose,  that  are  scattered  up  and 
down  in  the  world,  and  to  leave  the  rest  inexcusable ;  but 
the  prime  end  and  aim  of  the  Lord  Christ  thereby,  is  to  ga- 
ther in  those  heirs  of  salvation  unto  the' enjoyment  of  that 
feast  of  fat  things  which  he  hath  prepared  for  them  in  his  house. 

Again,  they  and  they  only  have  right  and  title  to  gospel 
administrations,  and  the  privileges  of  the  family  of  God,  as 
they  are  held  out  in  his  church  according  to  his  mind.  The 
church  is  the  'house  of  God  ;'  1  Tim.  iii.  15.  Heb.  iii.  6. 
herein  he  keeps  and  maintains  his  whole  family,  ordering 
them  according  to  his  mind  and  will.  Now,  who  shall  have 
any  right  in  the  house  of  God,  but  only  his  children  ?  We 
will  not  allow  a  right  to  any  but  our  own  children  in  our 
houses  ;  will  God,  think  you,  allow  any  right  in  his  house, 
but  to  his  children?  Is  it  meet  to  'take  children's  bread  and 
to  cast  it  unto  dogs?'  We  shall  see  that  none  but  children 
have  any  right  or  title  to  the  privileges  and  advantages  of 
the  house  of  God,  if  we  consider. 


THE    SON    JESUS    CHltlST.  267 

[1st.]  The  nature  of  that  house;  it  is  made  up  of  such 
persons,  as  it  is  impossible  that  any  but  adopted  children 
should  have  right  unto  a  place  in  it ;  it  is  composed  of  liv- 
ing stones;  1  Pet.  ii.  25.  a  '  chosen  generation,  a  royal  peo- 
ple, a  holy  nation,  a  peculiar  people,'  ver.  9.  *  saints  and 
faithful  in  Christ  Jesus,'  Eph.  i.  1.  'saints,  and  faithful 
brethren,'  CoL  i.  2.  a  people  that  are  all  righteous;  Isa. lx» 
61.  and  the  whole  fabric  of  it  glorious;  Isa.  liv.  11 — 14. 
The  way  of  the  house  is  a  way  of  holiness  which  the  unclean 
shall  not  pass  through ;  chap.  xxxv.  8.  yea,  expressly,  they 
are  the  sons  and  daughters  of  the  Lord  God  Almighty,  and 
they  only;  2  Cor.  vi.  17.  18.  all  others  are  excluded;  Rev. 
xxi.  27.  It  is  true  that  oftentimes  at  unawares  other  persons 
creep  into  the  great  house  of  God;  and  so  there  becomes 
in  it  not  only  vessels  of  gold  and  silver,  but  also  of  wood 
and  clay,  &c.  2  Tim.  ii.  20.  but  they  only  creep  in  as  Jude 
speaks,  ver.  4.  they  have  no  right  nor  title  to  it. 

[2dly.]  The  privileges  of  the  house  are  such,  as  they  will 
not  suit  nor  profit  any  other.  To  what  purpose  is  it  to  give 
food  to  a  dead  man?  Will  he  grow  strong  by  it?  Will  he 
increase  upon  it  ?  The  things  of  the  family  and  house  of 
God,  are  food  for  living  souls.  Now  children  only  are  alive, 
all  others  are  dead  in  trespasses  and  sins.  What  will  out- 
ward signs  avail,  if  life  and  power  be  away?  Look  upon  what 
particular  you  please  of  the  saints  enjoyments  in  the  family 
of  God,  you  shall  find  them  all  suited  unto  believers ;  and 
being  bestowed  on  the  world  would  be  a  pearl  in  the  snout 
of  a  swine. 

It  is  then  only  the  sons  of  the  family  that  have  this  right; 
they  have  fellov/ship  with  one  another,  and  that  fellowship 
with  the  Father  and  the  Son  Jesus  Christ ;  they  set  forth 
the  Lord's  death  till  he  come ;  they  are  intrusted  with  all 
the  ordinances  of  the  house,  and  the  administration  of  them. 
And  who  shall  deny  them  the  enjoyment  of  this  right,  or 
keep  them  from  what  Christ  hath  purchased  for  them  ?  And 
the  Lord  will  in  the  end  give  them  hearts  every  where  to 
make  use  of  this  title  accordingly  ;  and  not  to  wander  on  the 
mountains,  forgetting  their  resting-place. 

(2dly.)  They  have  a  title  to  the  future  fulness  of  the  in- 
heritance that  is  purchased  for  this  whole  family  by  Jesus 
Christ.     So  the  apostle  argues,  Rom.  viii.  17.  'If  children. 


268  '  OF    COMMUNION    WITH 

then  heirs/  &c.  All  God's  children  are  first-born,  Heb. 
xii.  23.  and  therefore  are  heirs  ;  hence  the  whole  weight  of 
glory  that  is  prepared  for  them,  is  called  the  inheritance  ; 
Col.  i.  12.  '  the  inheritance  of  the  saints  in  light.'  If  you  be 
Christ's,  then  are  you  Abraham's  seed,  and  heirs  according 
to  the  promise;'  Gal.  iii.  29.  Heirs  of  the  promise;  that  is, 
of  all  things  promised  unto  Abraham,  in  and  with  Christ. 

There  are  three  thinos  that  in  this  reo;ard  the  children  of 
God  are  said  to  be  heirs  unto. 

[1st.]  The  promise,  as  in  that  place  of  Gal.  iii.  29.  and 
Heb.  vi.  11.  God  shews  to  '  the  heirs  of  the  promise  the 
immutability  of  his  council ;'  as  Abraham,  Isaac,  and  Jacob, 
are  said  to  be  '  heirs  of  the  same  promise  ;'  Heb.  xi.  9.  God 
had  from  the  foundation  of  the  world,  made  a  most  excellent 
promise  in  Christ,  containing  a  deliverance  from  all  evil, 
and  an  engagement  for  the  bestowing  all  good  things  upon 
them  ;  it  contains  a  deliverance  from  all  the  evil  which  the 
guilt  of  sin,  and  dominion  of  Satan  had  brought  upon  them, 
with  an  investiture  of  them  in  all  spiritual  blessings  in  hea- 
venly things  in  Christ  Jesus.  Hence  Heb.  ix.  15.  the  Holy 
Ghost  calls  it  a  '  promise  of  the  eternal  inheritance.'  This  in 
the  first  place  are  the  adopted  children  of  God  heirs  unto. 
Look  whatever  is  in  the  promise  which  God  made  at  the  be- 
ginning to  fallen  man,  and  hath  since  solemnly  renewed,  and 
confirmed  by  his  oath  ;  they  are  heirs  of  it^  and  are  ac- 
cepted in  their  claim  for  their  inheritance  in  the  courts  of 
heaven. 

[2dly.]  They  are  heirs  of  righteousness;  Heb.xi.7.  Noah 
was  an  heir  of  the  righteousness  which  is  by  faith  ;  which 
Peter  calls  a  being  *  heir  of  the  grace  of  life;'  1  Pet.  iii.  9. 
and  James  puts  both  these  together  ;  James  ii.  6.  '  heirs  of 
the  kingdom  which  God  hath  promised  ;'  that  is,  of  the 
kingdom  of  grace,  and  the  righteousness  thereof,  and  in  this 
respect  it  is  that  the  apostle  tells  us,  Eph.  i.  11.  that  'we 
have  obtained  an  inheritance  ;'  which  he  also  places  with 
the  'righteousness  of  faith;'  Acts  xxvi.  13.  Now  by  this 
righteousness,  grace,  and  inheritance,  is  not  only  intended 
that  righteousness  which  we  are  here  actually  made  par- 
takers of,  but  also  the  end,  and  accomplishment  of  that  righ- 
teousness in  glory;  which  is  also  assured  in  the  next  place 

[3dly.]  They  are  '  heirs  of  salvation,'    Heb.  i.  14.  and 


THE    SOX    JESUS    CHRIST.  269 

'  heirs  according  to  the  hope  of  eternal  life  ;'  Tit,  iii.  7. 
which  Peter  calls  an  'inheritance  incorruptible/  1  Pet. 
i.  4.  and  Paul  the  '  reward  of  the  inheritance  ;'  Col.  iii.  24. 
that  is,  the  issue  of  the  inheritance  of  light,  and  holiness 
which  they  already  enjoy.  Thus  then  distinguish  the  full 
salvation  by  Christ,  into  the  foundation  of  it,  the  promises, 
and  means  of  it.  Righteousness  and  holiness,  the  end  of 
it  eternal  glory  ;  the  sons  of  God  have  a  right  and  title  to  all, 
in  that  they  are  made  heirs  with  Christ. 

And  this  is  that  which  is  the  main  of  the  saints'  title  and 
right,  which  they  have  by  adoption  ;  which  in  sum  is,  that 
the  '  Lord  is  their  portion'  and  inheritance,  and  they  are  the 
inheritance  of  the  Lord  ;  and  a  large  portion  it  is  that  theyi 
have,  the  lines  are  fallen  to  them  in  a  goodly  place. 

2dly.  Besides  this  principal,  the  adopted  sons  of  God 
have  a  second  consequential  right;  a  right  unto  the  things, 
of  this  world  ;  that  is,  unto  all  tlie  portions  of  it,  which  God 
is  pleased  to  intrust  them  here  withal.  Christ  is  the  heir  of 
all  things;  Heb.  i.3.  all  right  and  title  to  the  things  of  the 
creation  was  lost,  and  forfeited  by  sin.  The  Lord  by  his 
sovereignty,  had  made  an  original  grant  of  all  things  here 
below  for  man's  use  ;  he  had  appointed  the  residue  of  the 
works  of  his  hands  in  their  several  stations,  to  be  service- 
able unto  his  behoof.  Sin  reversed  this  whole  grant  and 
institution;  all  things  were  set  at  liberty  from  this  subjec- 
tion unto  him;  yet  that  liberty  being  a  taking  them  off  from 
the  end  to  which  they  were  originally  appointed,  is  a  part 
of  their  vanity  and  curse.  It  is  evil  to  any  thing  to  be  laid 
aside  as  to  the  end,  to  which  it  was  primitively  appointed; 
by  this  means  the  whole  creation  is  turned  loose  from  any 
subordinate  ruler;  and  man,  having  lost  the  whole  title 
whereby  he  held  his  dominion  over,  and  possession  of,  the 
creatures,  hath  not  the  least  colour  of  interest  in  any  of 
them,  nor  can  lay  any  claim  unto  them  ;  but  now  the  Lord 
intending  to  take  a  portion  to  himself,  out  of  the  lump  of 
fallen  mankind,  whom  he  appointed  heirs  of  salvation,  he 
doth  not  immediately  destroy  the  works  of  creation,  but  re- 
serve them  for  their  use  in  their  pilgrimage.  To  this  end 
he  invests  the  whole  right  and  title  of  them  in  the  second 
Adam,  which  the  first  had  lost ;  he  appoints  him,  '  heir  of 
all  things.'     And  thereupon  his  adopted  ones,  being  'fellow 


270  OF    COMMUNION    WITH 

heirs  with  Christ,'  become  also  to  have  a  right  and  title  unto 
the  things  of  this  creation. 

To  clear  up  this  right  what  it  is,  I  must  give  some  few 
observations. 

(1st.)  The  right  they  have,  is  not  as  the  right  that  Christ 
hath ;  that  is  sovereign  and  supreme,  to  do  what  be  will 
with  his  own  ;  but  theirs  subordinate,  and  such,  as  that  they 
must  be  accountable  for  the  use  of  those  things  whereunto 
they  have  a  right  and  title.  The  right  of  Christ,  is  the  right 
of  the  Lord  of  the  house,  the  right  of  the  saints  is  the  right 
of  servants. 

(2dly.)  That  the  whole  number  of  the  children  of  God 
have  a  right  unto  the  whole  earth,  which  is  the  Lord's  and 
the  fulness  thereof,  in  these  two  regards. 

[1st.]  He  who  is  the  sovereign  Lord  of  it,  doth  preserve 
it  merely  for  their  use,  and  upon  their  account;  all  others 
whatever  being  malejidei  possessores  invading  a  portion  of  the 
Lord's  territories,  without  grant  or  leave  from  him. 

[2dly.]  In  that  Christ  hath  promised  to  give  them  the 
kingdom  and  dominion  of  it,  in  such  a  way  and  manner,  as 
in  his  providence  he  shall  dispose  ;  that  is,  that  the  govern- 
ment of  the  earth  shall  be  exercised  to  their  advantag-e. 

(3dly.)  This  right  is  a  spiritual  right,  which  doth  not  give 
a  civil  interest,  but  only  sanctifies  the  right  and  interest 
bestowed.  God  hath  providentially  disposed  of  the  civil 
bounds  of  the  inheritance  of  men,  Acts  xvii.  26.  suffering 
the  men  of  the  world  to  enjoy  a  portion  here,  and  that  often- 
times very  full  and  plenteous,  and  that  for  his  children's 
sake,  that  those  beasts  of  the  forest,  which  are  made  to  be 
destroyed,  may  not  break  loose  upon  the  whole  possession. 
Hence, 

(4thly.)  No  one  particular  adopted  person,  hath  any  right 
by  virtue  thereof,  to  any  portion  of  earthly  things,  where- 
unto he  hath  not  right  and  title  upon  a  civil  interest  given 
him  by  the  providence  of  God.     But, 

(5thly,)  This  they  have  by  their  adoption  ;  that 

[1st.]  Look  what  portion  soever  God  is  pleased  to  give 
them,  they  have  a  right  unto  it,  as  it  is  reinvested  in  Christ, 
and  not  as  it  lies  wholly  under  the  curse  and  vanity  that  is 
come  upon  the  creation  by  sin,  and  therefore  can  never  be 
called  unto  an  account  for  usurping  that  which  they  have  no 


THE    SON    JESUS    CHRIST.  271 

right  unto,  as  shall  all  the  sons  of  men,  who  violently  grasp 
those  things  which  God  hath  set  at  liberty  from  under  their 
dominion  because  of  sin. 

[2dly.]  By  this  their  right,  they  are  led  unto  a  sancti- 
fied use  of  what  thereby  they  do  enjoy;  inasmuch  as  the 
things  themselves  are  to  them  pledges  of  the  Father's  love, 
washed  in  the  blood  of  Christ,  and  endearments  upon  their 
spirits  to  live  to  his  praise,  who  gives  them  all  things  richly 
to  enjoy. 

And  this  is  a  second  thing  we  have  by  our  adoption ; 
and  hence  I  dare  say  of  unbelievers,  they  have  no  true 
right  unto  any  thing  of  what  kind  soever,  that  they  do 
possess. 

They  have  no  true,  unquestionable  right,  I  say,  even  unto 
the  temporal  things  they  do  possess;  it  is  true  they  have  a 
civil  right  in  respect  of  others,  but  they  have  not  a  sancti- 
fied right  in  respect  of  their  own  souls.  They  have  a  right 
and  title  that  will  hold  plea  in  the  courts  of  men,  but  not  a 
right  that  will  hold  in  the  court  of  God,  and  in  their  own 
conscience.  It  will  one  day  be  sad  with  them  when  they 
shall  come  to  give  an  account  of  their  enjoyments.  They 
shall  not  only  be  reckoned  withal  for  the  abuse  of  that  they 
have  possessed,  that  they  have  not  used  and  laid  it  out  for 
the  glory  of  him  whose  it  is  ;  but  also,  that  they  have  ever 
laid  their  hands  upon  the  creatures  of  God,  and  kept  them 
from  them  for  whose  sakes  alone  they  are  preserved  from 
destruction.  When  the  God  of  glory  shall  come  home  to 
any  of  them,  either  in  their  consciences  here,  or  in  the 
judgment  that  is  for  to  come,  and  speak  with  the  terror  of 
a  revengeful  judge  :  1  have  suffered  you  to  enjoy  corn,  wine, 
and  oil,  a  great  portion  of  my  creatures  ;  you  have  rolled 
yourselves  in  wealth  and  prosperity  ;  when  the  right  heirs  of 
these  things  lived  poor,  and  low,  and  mean,  at  the  next 
doors  ;  give  in  now  an  answer  what  and  how  you  have  used 
these  things.  What  have  you  laid  out  for  the  service  and  ad- 
vancement of  the  gospel  ?  What  have  you  given  unto  them 
for  whom  nothing  was  provided  ?  What  contribution  have 
you  made  for  the  poor  saints?  Have  you  had  a  ready  hand, 
and  willing  mind,  to  lay  down  all  for  my  sake  ?  When  they 
shall  be  compelled  to  answer  as  the  truth  is.  Lord,  we  had 
indeed  a  large  portion  in  the  world,  but  we  took  it  to  be  our 


272  OF    COMMUNION    WITH 

own,  and  thought  we  might  have  done  what  we  would  with 
our  own  ;  we  have  eat  the  fat,  and  drank  the  sweet,  and  left 
the  rest  of  our  substance  for  our  babes ;  we  have  spent 
somewhat  upon  our  lusts,  somewhat  upon  ovir  friends,  but 
the  truth  is,  we  cannot  say  that  we  made  friends  of  this  un- 
righteous mammon,  that  we  used  it  to  the  advancement  of 
the  gospel,  or  for  ministering  unto  thy  poor  saints,  and  now 
behold  we  must  die,  &c.  So  also,  when  the  Lord  shall  pro- 
ceed farther  and  question  not  only  the  use  of  these  things, 
but  also  their  title  to  them,  and  tell  them  '  the  earth  is  mine 
and  the  fulness  thereof;'  I  did  indeed  make  an  original  grant 
of  these  things  to  man,  but  that  is  lost  by  sin  ;  I  have  re- 
stored it  only  for  my  saints.  Why  have  you  laid  then  your 
fingers  of  prey  upon  that  which  was  not  yours  ?  Why  have 
you  compelled  my  creatures  to  serve  you  and  your  lusts, 
which  I  had  set  at  loose  from  under  your  dominion?  Give 
me  my  flax,  my  wine,  and  wool,  I  will  set  you  naked  as  in  the 
day  of  your  birth,  and  revenge  upon  you  your  rapine,  and 
unjust  possession  of  that  which  was  not  yours.  I  say  at  such 
a  time,  what  will  men  do  ? 

[3.]  Boldness  with  God  by  Christ  is  another  privilege 
of  our  adoption  ;  but  hereof  1  have  spoken  at  large  before, 
in  treating  of  the  excellency  of  Christ  in  respect  of  our  ap- 
proach to  God  by  him;  so  that  I  shall  not  reassume  the 
consideration  of  it. 

[4.]  Affliction  also,  as  proceeding  from  love,  as  leading 
to  spiritual  advantages,  as  conforming  imto  Christ,  as 
sweetened  with  his  presence,  is  the  privilege  of  children  ; 
Heb.  xii.  3 — 6.  but  on  these  particulars  I  must  not  insist. 

This,  I  say,  is  the  head  and  source  of  all  the  privileges 
which  Christ  hath  purchased  for  us,  wherein  also  we  have 
fellowship  with  him  :  fellowship  in  name;  we  are  (as  he  is) 
sons  of  God  ;  fellowship  in  title  and  right ;  we  are  heirs,  co- 
heirs with  Christ;  fellowship  in  likeness  and  conformity ; 
we  are  predestinated  to  be  like  the  first-born  of  the  family; 
fellowship  in  honour;  he  is  not  ashamed  to  call  us  brethren; 
fellowship  in  sufferings ;  he  learned  obedience  by  what  he 
suffered  ;  and  every  son  is  to  be  scourged  that  is  received  ; 
fellowship  in  his  kingdom  ;  we  shall  reign  with  him.  Of  all 
which  I  must  speak  peculiarly  in  another  place,  and  so  shall 
not  here  draw  out  the  discourse  concerning  them  any  farther. 


THE    HOLY    GHOST.  273 


PART.  III. 

CHAP.  I. 

Of  communion  with  the  Holy  Ghost. 

The  foundation  of  our  communion  with  the  Holy  Ghost,  John  xvi.  1 — 7. 
opened  at  large.  nrtpa/cXjjrof,  a  comforter ;  tvho  he  is.  The  Holy  Ghost,  his 
vwn  will  in  his  coming  to  us ;  sent  also  by  Christ.  The  Spirit  sent  as  a 
sanctifier,  and  as  a  comforter.  The  adjuncts  of  his  mission  considered. 
The  foundation  of  his  mission  ;  John  xv.  26.  His  procession  from  the 
Father,  twofold;  as  to  personality,  or  to  office.  Things  considerable 
in  his  procession  as  to  office.  The  manner  of  his  collation.  He  is  given 
freely  ;  sent  authoritatively.  The  sin  against  the  Holy  Ghost,  whence  un- 
pardonable. How  we  ask  the  Spirit  of  the  Father.  To  grieve  the  Spirit, 
what.  Poured  out.  How  the  Holy  Ghost  is  received  ;  by  faith.  Faith's 
nctinys  i,;  receiving  the  Holy  Ghost.  His  abode  with  us,  how  declared. 
How  we  may  lose  our  comfort,  whilst  the  Comforter  abides  with  us. 

The  foundation  of  all  our  communion  with  the  Holy  Ghost, 
consisting  in  his  mission,  or  sending  to  be  our  Comforter  by 
Jesus  Christ ;  the  whole  matter  of  that  economy  or  dispen- 
sation is  firstly  to  be  proposed  and  considered,  that  so  we 
may  have  a  right  understanding  of  the  truth  inquired  after. 
Now  the  main  promise  hereof,  and  the  chief  considerations 
of  it,  with  the  good  received,  and  evil  prevented  thereby, 
being  given  and  declared  in  the  beginning  of  the  sixteenth 
chapter  of  John,  I  shall  take  a  view  of  the  state  of  it,  as  there 
proposed. 

Our  blessed  Saviour  being  to  leave  the  world,  having  ac- 
quainted his  disciples,  among  other  things,  what  entertain- 
ment in  general  they  were  like  to  find  in  it,  and  meet  withal, 
gives  the  reason  why  he  now  gave  them  the  doleful  tidings 
of  it,  considering  how  sad  and  dispirited  they  were  upon  the 
mention  of  his  departure  from  them;  ver.  1.  '  These  things 
have  I  said  unto  you,  thatyou  should  not  be  offended.'  I  have, 
saith  he,  given  you  an  acquaintance  with  these  things  (that 
is,  the  things  which  will  come  upon  you,  which  you  are  to 
suffer)  beforehand,  lest  you  who  (poor  souls)  have  enter- 
tained expectations  of  another  state  of  affairs,  should  be 

VOL.    X.  T 


274  OF    COMMUNION    WITH 

surprised,  so  as  to  be  offended  at  me,  and  my  doctrine,  and 
fall  away  from  me.  You  are  now  forewarned,  and  know  what 
you  have  to  look  for.  Yea,  saith  he,  ver.  2.  having  acquainted 
you  in  general,  that  you  shall  be  persecuted,  I  tell  you 
plainly,  that  there  shall  be  a  combination  of  all  men  against 
you,  and  all  sorts  of  men  will  put  forth  their  power  for  your 
ruin.  *  They  shall  cast  you  out  of  the  synagogue,. and  the 
time  shall  come,  that  whosoever  kills  you,  will  think  that 
he  doth  God  good  service.'  The  ecclesiastical  power  shall 
excommunicate  you,  they  shall  put  you  out  of  their  syna- 
gogues ;  and  that  you  may  not  expect  relief  from  the  power 
of  the  magistrate  against  their  perversity,  they  will  kill  you; 
and  that  you  may  know  that  they  will  do  it  to  the  purpose, 
without  check  or  control,  they  will  think  that  in  killing  you, 
they  do  God  good  service,  which  will  cause  them  to  act  ri- 
gorously, and  to  the  utmost. 

But  this  is  a  shaking  trial,  might  they  reply  :  is  our  con- 
dition such,  that  men  in  killing  us,  will  think  ta-  approve 
their  consciences  to  God?  Yea,  they  will,  saith  our  Sa- 
viour ;  but  yet,  that  you  be  not  mistaken,  nor  trouble  your 
consciences  about  their  confidences,  know  that  their  blind 
and  desperate  ignorance  is  the  cause  of  their  fury  and  per- 
suasion ;  ver.  3.  '  These  things  will  they  do  unto  you,  be- 
cause they  have  not  known  the  Father,  nor  me.^ 

This  then  was  to  be  the  state  with  the  disciples  ;  but 
why  did  our  Saviour  tell  it  them  at  this  season,  to  add  fear 
and  perplexities  to  their  grief  and  sorrow  ?  what  advantage 
should  they  obtain  thereby  ?  Saith  their  blessed  Master, 
ver.  4.  there  are  weighty  reasons  why  I  should  tell  you  these 
things ;  chiefly,  that  as  you  may  be  provided  for  them,  so 
when  they  do  befal  you,  you  may  be  supported  with  the  con- 
sideration of  my  Deity  and  omniscience,  who  told  you  all 
these  things  before  they  came  to  pass ;  ver.  4.  '  But  these 
things  have  1  told  you,  that  when  the  time  shall  come,  you 
may  remember  I  told  you  of  them.'  But  if  they  be  so  necessary, 
whence  is  it  that  thou  hast  not  acquainted  us  with  it  all  this 
while?  why  not  in  the  beginning,  at  our  first  calling?  Even, 
saith  our  Saviour,  because  there  was  no  need  of  any  such 
thing  ;  for,  whilst  I  was  with  you,  you  had  protection  and 
direction  at  hand.  '  And  these  things  I  said  not  at  the  be- 
ginning, because  I  was  present  with  you  :'  but  now  the  state 


THE    HOLY    GHOST.  275 

of  things  is  altered  ;  '  I  must  leave  you  ;'  ver.  5.  And  for 
your  parts,  so  are  you  astonished  with  sorrow,  that  you  do 
not  ask  me  '  whither  I  go,'  the  consideration  whereof  would 
certainly  relieve  you,  seeing  I  go  to  take  possession  of  my 
glory,  and  to  carry  on  the  work  of  your  salvation  ;  but  your 
hearts  are  filled  with  sorrow  and  fears,  and  you  do  not  so 
much  as  inquire  after  relief;  ver.  5,  6.  whereupon  he  adjoins 
that  wonderful  assertion,  ver.  7.  *  Nevertheless  I  tell  you 
the  truth  ;  it  is  expedient  for  you  that  I  go  away ;  for  if  I  go 
not  away,  the  Comforter  will  not  come  unto  you,  but  if  I  de- 
part, I  will  send  him  unto  you.' 

This  verse  then,  being  the  peculiar  foundation  of  what 
shall  afterward  be  declared,  must  particularly  be  considered 
as  to  the  words  of  it,  and  their  interpretation  ;  and  that  both 
with  respect  to  the  preface  of  them,  and  the  asseveration  in 
them,  with  the  reason  annexed  thereunto. 
1.  The  preface  to  them. 

(1.)  The  first  word  aXXa  is  an  adversative,  not  excepting 
to  any  thing  of  what  himself  had  spoken  before,  but  to  their 
apj)i'ehension ;  I  know  you  have  sad  thoughts  of  these  things, 
but  yet,  nevertheless, 

(2.)  'Eyw  Triv  aXjjOeiav  Xtyw  vfuv.  '  I  tell  you  the  truth.' 
The  words  are  exceeding  emphatical,  and  denote  some  great 
thing  to  be  ushered  in  by  them.  First,  lyio'  V  tell  it  you,  this 
that  shall  now  be  spoken ;  I  who  love  you,  who  take  care  of 
you,  who  am  now  about  to  lay  down  my  life  for  you  ;  they  are 
my  dying  words,  that  you  may  believe  mej  I  who  am  truth 
itself,  I  tell  you.    And, 

'E-yw  Trjv  aXn^eiav  Xijo).  '  I  tell  you  the  truth  :'  you  have 
in  your  sad  misgiving  hearts,  many  misapprehensions  of 
things  ;  you  think,  if  I  would  abide  with  you,  all  these  evils 
might  be  prevented  ;  but,  alas  !  you  know  not  what  is  good 
for  you,  nor  what  is  expedient ;  *  I  tell  you  the  truth  ;'  this 
is  truth  itself,  and  quiet  your  hearts  in  it.  There  is  need  of 
a  great  deal  of  evidence  of  truth,  to  comfort  their  souls  that 
are  dejected  and  disconsolate  under  an  apprehension  of  the 
absence  of  Christ  from  them,  be  the  apprehension  true  or 
false. 

And  this  is  the  first  part  of  the  words  of  our  Saviour,  the 
preface  to  what  he  was  to  deliver  to  them,  by  way  of  aweighty 

T   2 


276  OF    COMMUNION    WITH 

convincing  asseveration,  to  disentangle  thereby  the  thoughts 
of  his  disciples  from  prejudice,  and  to  prepare  them  for  the 
receiving  of  that  great  truth  which  he  was  to  deliver. 

2.  The   assertion  itself  follows  ;  avfiiftipu  vjuuv,  "va  Ijm 
airiX^d). '  it  is  expedient  for  you,  that  I  go  away.' 

There  are  two  things  in  the  words;  Christ's  departure,  and 
the  usefulness  of  it  to  his  disciples. 

(1.)  For  his  departure,  it  is  known  what  is  intended  by  it. 
The  withdrawing  his  bodily  presence  from  the  earth  after  his 
resurrection,  the  '  heavens  being  to  receive  him,  until  the  time 
of  the  restitution  of  all  things  ;'  Acts  iii.  21.     For  in  respect 
of  his  Deity,  and  the  exercise  of  love  and  care  towards  them, 
he  promised  to  be  with  them  to  the  end  of  the  world ;  Matt. 
xxviii.20.    Of  thissaithhe  (Tujuf^EpEii-iuTv,  itconducethto  your 
good ;  it  is  profitable  for  you,  it  is  for  your  advantage,  it  will 
answer  the  end  that  you  aim  at;  that  is  the  sense  of  the  word, 
which  we  have  translated  '  expedient :'   it  is  for  your  profit 
and  advantage.    This  then  is  that  which  our  Saviour  asserts  ; 
and  that  with  the  earnestness  before-mentioned,  desiring  to 
convince  his  sorrowful  followers  of  the  truth  of  it ;  namely, 
that  his  departure,  which  they  so  much  feared,  and  were  trou- 
bled to  think  of,  would  turn  to  their  profit  and  advantage. 

(2.)  Now  although  it  might  be  expected  that  they  should 
acquiesce  in  this  asseveration  of  truth  itself,  yet  because  they 
were  o-enerally  concerned  in  the  ground  of  the  truth  of  it,  he 
acquaints  them  with  that  also ;  and  that  we  may  confess  it 
to  be  a  great  matter,  that  gives  certainty  and  evidence  to 
that  proposition,  he  expresses  it  negatively  and  positively ; 
*  if  I  go  not  away  he  will  not  come,  but  if  I  depart  I  will  send 
him.'  Concerning  the  going  away  of  Christ,  I  have  spoken 
before:  of  the  Comforter,  his  coming  and  sending,  I  shall  now 
treat,  as  being  the  thing  aimed  at. 

'O  TrajoaKXTjroc,  the  word  being  of  sundry  significations, 
many  translations  have  thought  fit  not  to  restrain  it,  but  do 
retain  the  original  word '  paracletus  ;'  so  the  Syriac  also ;  and 
as  some  think,  it  was  a  word  before  in  use  among  the  Jews ; 
whence  the  Chaldee  paraphrast  makes  use  of  it.  Job.  xvi.20. 
and  amongst  them  it  signifies  one  that  so  taught  others,  as 
to  delight  them  also  in  his  teaching  ;  that  is,  to  be  their  com- 
forter.    In  Scripture  it  hath  two  eminent  significations  ;  an 


THE    HOLY    GHOST.  277 

'  advocate'  and  a  *  comforter  ;'  in  the  first  sense  our  Saviour  is 
called  irapaKXriTog,  1  John  ii.  2.  whether  it  be  better  rendered 
here  an  advocate  or  a  comforter,  may  be  doubted. 

Look  into  the  foregoing  occasion  of  the  words  which  is 
the  disciples'  sorrow  and  trouble,  and  it  seems  to  require  the 
comforter ;  sorrow  hath  filled  your  hearts,  but  I  will  send 
you  the  Comforter ;  look  into  the  next  words  following, 
which  contain  his  peculiar  work  for  which  he  is  now  pro- 
mised to  be  sent,  and  they  require  he  should  be  an  advocate 
to  plead  the  cause  of  Christ  against  the  world,  ver.  8.  I 
shall  choose  rather  to  interpret  the  promise  by  the  occa- 
sion of  it,  which  was  the  sorrow  of  his  disciples,  and  to  re- 
tain the  name  of  the  Comforter. 

Who  this  Comforter  is,  our  blessed  Saviour  had  before  de- 
clared ;  chap.  XV.  26. he  is  Trvtvjua  rrig  a\i]^dag,  the  '  Spirit  of 
truth,'  that  is,  the  Holy  Ghost,  who  revealeth  all  truth  to  the 
sons  of  men.  Now  of  this  Comforter  two  things  are  affirmed  : 

[1.]  That  he  shall  come.    [2.]  That  Christshall  send  him. 

[1.]  That  he  shall  come;  the  affirmative  of  his  coming, 
on  the  performance  of  that  condition  of  it,  of  Christ  going 
away,  is  included  in  the  negation  of  his  coming,  without  its 
accomplishment ;  *  If  I  go  not  away,  he  will  not  come  ;'  if 
I  do  go,  iXivatrai '  he  will  come,'  so  that  there  is  not  only  the 
mission  of  Christ,  but  the  will  of  the  Spirit,  in  his  coming; 
*he  will  come,'  his  own  will  is  in  his  work. 

[2.]  HifX^M  avTov,  'I  will  send  him.'  The  mystery  of  his 
sending  the  Spirit,  our  Saviour  instructs  his  disciples  in  by 
degrees  ;  chap.  xiv.  16.  he  saith,  '  1  will  pray  the  Father,  he 
shall  send  you  another  Comforter.'  In  the  progress  of  his 
discourse  he  gets  one  step  more  upon  their  faith ;  ver.  26. 
*  But  the  Comforter,which  is  the  Holy  Ghost,whom  the  Father 
will  send  in  my  name  :'  but  chap.  xv.  26.  he  saith,  '  I  will 
send  him  from  the  Father  ;'  and  here,  absolutely, '  I  will  send 
him.'  The  business  of  sending  the  Holy  Ghost  by  Christ, 
which  argues  his  personal  procession  also  from  him,  the 
Son,  was  a  deep  mystery  which  at  once  they  could  not  bear  ; 
and  therefore  he  thus  instructs  them  in  it  by  degrees. 

This  is  the  sum ;  the  presence  of  the  Holy  Ghost  with 
believers  as  a  comforter,  sent  by  Christ  for  those  ends  and 
purposes  for  which  he  is  promised,  is  better  and  more  pro- 
fitable for  believers  than  any  corporeal  presence  of  Christ 


278  '       OF    COMMUNION    Wll'Ii 

can  be,  now  he  hath  fulfilled  the  one  sacrifice  for  sin,  which 
he  was  to  offer. 

Now  the  Holy  Spirit  is  promised  under  a  twofold  consi- 
deration. 1st.  As  a  Spirit  of  sanctification  to  the  elect,  to 
convert  them  and  make  them  believers.  2dly.  As  a  Spirit 
of  consolation  to  believers,  to  give  them  the  privileges  of  the 
death  and  purchase  of  Christ :  it  is  in  the  latter  sense  only 
wherein  he  is  here  spoken  of.  Now  as  to  his  presence  with 
us  in  this  regard,  and  the  end  and  purposes  for  which  he  is 
sent,  for  what  is  aimed  at,  observe, 

(1st.)  The  rise  and  fountain  of  it ;  (2dly.)  The  manner 
of  his  being  given;  (3dly.)  Our  manner  of  receiving  him; 
(4thly.)  His  abiding  with  us ;  (5thly.)  His  acting  in  us  ; 
(6thly.)  What  are  the  effects  of  his  working  in  us.  And  then 
how  we  hold  communion  with  him,  will  from  all  these  appear. 

What  the  Scripture  speaketh  to  these  particulars,  shall 
briefly  be  considered. 

(1st.)  For  the  fountain  of  his  coming  it  is  mentioned, 
John  XV.  26.  Trapa  tov  Trarpog  iKiroptv^Tai, '  He  proceedeth  from 
the  Father;'  tliis  is  the  fountain  of  this  dispensation  ;  he  pro- 
ceedeth from  the  Father:  now  there  is  a  twofold  iKTropevmg 
or  *  procession'  of  the  Spirit. 

[1st.]  ^vcTiKTf  or  viroaraTiKy),  in  respect  of  substance  and 
personality. 

[2dly.]  'OtKovofiiKT]  or  '  dispensatory,'  in  respect  of  the 
work  of  grace.  Of  the  first,  in  which  respect  he  is  the  Spi- 
rit of  the  Father  and  the  Son,  proceeding  from  both  eter- 
nally, so  receiving  his  substance  and  personality,  I  speak 
not:  it  is  a  business  of  another  nature  than  that  I  have  now 
in  hand.  Therein  indeed  lies  the  first  and  most  remote 
foundation  of  all  our  distinct  communion  with  him  and 
our  worship  of  him.  But  because  abiding  in  the  naked  con- 
sideration hereof,  we  can  make  no  other  progress,  than  the 
bare  acquiescence  of  faith  in  the  mystery  revealed,  with  the 
performance  of  that  which  is  due  to  the  person,  solely  on 
the  account  of  his  participation  of  the  essence,  I  shall  not  at 
present  dwell  upon  it. 

His  iKTTopevmg  or  '  proceeding,'  mentioned  in  the  place 
insisted  on  is  his  economical  or  dispensatory  proceeding 
for  the  carrying  on  of  the  work  of  grace ;  it  is  spoken  of 
him  in  reference  to  his  being  sent  by  Christ  after  his  ascen- 


THE    HOLY    GHOST.  279 

Bion;  I  will  send  him  which  proceedeth,  namely,  then  when 
I  send  him.  As  God  is  said  to  arise  out  of  his  place,  Isa. 
xxvi.  21.  not  in  regard  of  any  mutation  in  him,  but  of  the 
new  work  which  he  would  effect ;  so  it  follows,  the  Lord 
comes  out  of  his  place,  to  punish  the  inhabitants  of  the  earth. 
And  it  is  in  reference  to  a  peculiar  work  that  he  is  said  to 
proceed,  namely,  to  testify  of  Christ;  which  cannot  be  as- 
signed to  him  in  respect  of  his  eternal  procession,  but  of  his 
actual  dispensation  :  as  it  is  said  of  Christ,  *  He  came  forth 
from  God.'  The  single  mention  of  the  Father  in  this  place, 
and  not  of  the  Son,  belongs  to  the  gradation  before-men- 
tioned, whereby  our  Saviour  discovers  this  mystery  to  his 
disciples.  He  speaks  as  much  concerning  himself;  John 
xvi.  7.  And  this  relation,  *  ad  extra'  as  they  call  it,  of  the 
Spirit  unto  the  Father  and  the  Son  in  respect  of  operation, 
proves  his  relation  '  ad  intra,'  in  respect  of  personal  proces- 
sion whereof  I  spake  before. 

Three  things  are  considerable  in  the  foundation  of  this 
dispensation,  in  reference  to  our  communion  with  the  Holy 
Ghost. 

1st.  That  the  will  of  the  Spirit  is  in  the  work  ;  iKTropsiisTat 
'  he  comes  forth  himself?'  frequent  mention  is  made  (as  we 
shall  see  afterward)  of  his  being  sent,  his  being  given  and 
poured  out ;  that  it  might  not  be  thus  apprehended,  either 
that  this  Spirit  were  altogether  an  inferior,  created  spirit, 
a  mere  servant,  as  some  have  blasphemed,  nor  yet  merely 
and  principally,  as  to  his  personality,  the  virtue  of  God  as 
some  have  fancied,  he  hath  tStwjuara  vTroorartKa  personal  pro- 
perties applied  to  him  in  this  work  arguing  his  personality 
and  liberty  ;  iKTropeverai.  He  of  himself,  and  of  his  own  ac- 
cord, proceedeth. 

2dli/.  The  condescension  of  the  Holy  Ghost  in  this  order 
of  working  this  dispensation,  to  proceed  from  the  Father 
and  the  Son,  as  to  this  work  ;  to  take  upon  him  this  work  of 
a  Comforter,  as  the  Son  did  the  work  of  a  Redeemer,  of  which 
afterward. 

3^/j/.  The  fountain  of  the  whole  is  discovered  to  be  the 
Father,  that  we  may  know  his  works  in  the  pursuit  of  elect- 
ino-  love  which  every  where  is  ascribed  to  the  Father.  This  is 
the  order  here  intimated.  First,  There  is  the  Trpo^edig  of  the 
Father  ;  or  the  purpose  of  his  love  the  fountain  of  all ;  then 


280  OF    COMMUNION    WITH 

the  Ipwrnaiq,  the  'asking'  of  the  Son,  Johnxiv.  15,  which  takes 
in  his  merit  and  purchase ;  whereunto  follows  tKiropivaig,  or 
willing  '  proceeding'  of  the  Holy  Ghost.  And  this  gives  tes- 
timony also  to  the  foundation  of  this  whole  discourse, 
namely,  our  peculiar  communion  with  the  Father  in  love,  the 
Son  in  grace,  and  the  Holy  Ghost  in  consolation.  This  is 
the  door  and  entrance  of  that  fellowship  of  the  Holy  Ghost, 
whereunto  we  are  called.  His  gracious  and  blessed  will,  his 
infinite  and  ineffable  condescension,  being  eyed  by  faith,  as 
the  foundationof  all  those  effects  which  he  works  in  us,  and 
privileges  whereof  by  him  we  are  made  partakers,  our  souls 
are  peculiarly  conversant  with  him,  and  their  desires,  affec- 
tions, and  thankfulness,  terminated  in  him  ;  of  which  more 
afterward.  This  is  the  first  thing  considerable  is  our  com- 
munion with  the  Holy  Ghost. 

(2dly.)  The  manner  of  his  collation,  or  bestowing  ;  or  the 
manner  of  his  communication  unto  us  from  this  fountain,  is 
herein  also  considerable,  and  it  is  variously  expressed  to 
denote  three  things. 

[1st.]  The  freeness  of  it:  thus  he  is  said  to  be  given; 
John  xiv.  16.  he  shall  give  you  another  Comforter;  I  need 
not  multiply  places  to  this  purpose.  The  most  frequent 
adjunct  of  the  communication  of  the  Spirit  is  this,  that  he 
is  given,  and  received  as  of  gift ;  he  will  give  his  Holy  Spi- 
rit to  them  that  ask  him.  That  which  is  of  gift  is  free,  the 
Spirit  of  grace  is  given  of  grace  ;  and  not  only  the  Spirit  of 
sanctification,  or  the  Spirit  to  sanctify  and  convert  us,  is  a 
gift  of  free  grace,  but  in  the  sense  whereof  we  speak  in  re- 
spect of  consolation ,  he  is  of  gift  also ;  he  is  promised  to  be 
given  unto  believers.*'  Hence  the  Spirit  is  said  to  be  re- 
ceived by  the  gospel,  not  by  the  law  ;  Gal.  iii.  2.  that  is  of 
mere  grace,  and  not  of  our  own  procuring.  '  And  all  his 
workings  are  called  xapiGjiara, '  free  donations.'  He  is  freely 
bestowed  and  freely  works  ;  and  the  different  measures 
wherein  be  is  received,  for  those  ends  and  purposes  of  con- 
solation which  we  shall  consider,  by  believers,  which  are 
great,  various,  and  inexpressible,  arise  from  hence  that  we 
have  him  by  donation,  or  free  gift.  And  this  is  the  tenor 
whereby  we  hold  and  enjoy  him  ;  a  tenor  of  free  donation. 

a  Nehem.  ix.  20.  Johnxiv.  16.  vii.  39.  xx.  22.  Acts  ii.  28.  v.  32.  viii.  15.  x.47. 
XV.  8.  xix.  2.  Rom.  v.  3.  1  Cor.  ii.  11.  vi.  19.  xii.  7.  1  Thes.  iv.  8.  1  John  iv.  14. 


THE    HOLY    GHOST.  281 

So  is  he  to  be  eyed,  so  to  be  asked,  so  to  be  received^  And 
this  also  faith  takes  in,  and  closeth  withal,  in  our  commu- 
nion with  the  Comforter.  The  conjunction  and  accord  of 
his  will,  with  the  gift  of  Father  and  Son  ;  the  one  respect- 
ing the  distinct  operation  of  the  Deity  in  the  person  of  the 
Holy  Ghost;  the  other  the  economy  of  the  whole  Irinity, 
in  the  work  of  our  salvation  by  Jesus  Christ.  Here  the  soul 
rejoiceth  itself  in  the  Comforter  5  that  he  is  willing  to  come 
to  him,  that  he  is  willing  to  be  given  him.  And  seeing  all 
is  will  and  gift,  grace  is  magnified  on  this  account. 

[2dly.]  The  authority  of  it;  thence  he  is  said  to  be  sent; 
chap.  xiv.  26.  the  "Father  will  send  him  in  my  name  :  and 
chap.  XV.  26.  I  will  send  him  unto  you  from  the  Father,  and 
him  'will  I  send  to  you;'  chap.  xvi.  17.  This  mission  of  the 
Holy  Ghost  by  the  Father  and  the  Son,  as  it  answers  the 
order  of  the  persons'  subsistence  in  the  blessed  Trinity,  and 
his  procession  from  them  both,  so  the  order  voluntarily  en- 
gaged in  by  them,  for  the  accomplishment  (as  was  said)  of 
the  work  of  our  salvation.  There  is  in  it,  in  a  most  special 
manner  the  condescension  of  the  Holy  Ghost  in  his  love  to 
us,  to  the  authoritative  delegation  of  Father,  and  Son,  in 
this  business ;  which  argues  not  a  disparity,  dissimilitude, 
or  inequality  of  essence,  but  of  office,  in  this  work  ;  it  is  the 
office  of  the  Holy  Ghost  to  be  an  advocate  for  us,  and  a  com- 
forter to  us  ;  in  which  respect,  not  absolutely,  he  is  thus 
sent  authoritatively  by  Father  and  Son.  It  is  a  known  maxim, 
that  '  inaequalitas  officii  non  tollit  eequalitatem  naturse:'  this 
subjection  (if  I  may  so  call  it),  or  inequality  in  respect  of 
office,  doth  no  ways  prejudice  the  equality  of  nature  which 
he  hath  with  Father  and  Son,  no  more  than  the  mission  of 
the  Son  by  the  Father  doth  his.  And  on  this  authoritative 
mission  of  the  Spirit,  doth  the  right  apprehensions  of  many 
mysteries  in  the  gospel,  and  the  ordering  of  our  hearts  in 
communion  with  him  depend. 

\st.  Hence  is  the  sin  against  the  Holy  Ghost  (what  it  is 
I  do  not  now  dispute)  unpardonable  ;  and  hath  thatadjunct  of 
rebellion  put  upon  it,  that  no  other  sin  hath :  namely,  be- 
cause he  comes  not,  he  acts  not  in  his  own  name  only,  though 
in  his  own  also,  but  in  the  name  and  authority  of  the  Father 
and  Son,  from,  and  by  whom  he  is  sent ;  and  therefore  to  sin 
against  him,  is  to  sin  against  all  the  authority  of  God,  all  the 


282  OF    COMMUNION    WITH 

love  of  the  Trinity,  and  tlie  utmost  condescension  of  eacli 
person  to  the  work  of  our  salvation.  It  is,  I  say,  from  the  au- 
thoritative mission  of  the  Spirit,  that  the  sin  against  him  is 
peculiarly  unpardonable ;  it  is  a  sin  against  the  recapitula- 
tion of  the  love  of  the  Father,  Son,  and  Spirit.  And  from 
this  consideration,  were  that  our  present  business,  might 
the  true  nature  of  the  sin  against  the  Holy  Ghost  be  inves- 
tigated. Certainly  it  must  consist  in  the  contempt  of  some 
operation  of  his,  as  acting  in  the  name  and  authority  of  the 
whole  Trinity,  and  that  in  their  ineffable  condescension  to 
the  work  of  grace.     But  this  is  of  another  consideration. 

Idly.  On  this  account,  we  are  to  pray  the  Father  and 
the  Son,  to  give  the  Spirit  to  us;  Luke  xi.  13.  'your  hea- 
venly Father  will  give  his  Holy  Spirit  to  them  that  ask  him;' 
now  the  Holy  Ghost  being  God,  is  no  less  to  be  invocated, 
prayed  to,  and  called  on,  than  the  Father  and  Son,  as  else- 
where I  have  proved  ;  how  then  do  we  ask  the  Father  for 
him,  as  we  do  in  all  our  supplications,  seeing  that  we  also 
pray  that  he  himself  would  come  to  us,  visit  us,  and  abide 
with  us  ?  In  our  prayers  that  are  directed  to  himself,  we 
consider  him  as  essentially  God  over  all  blessed  for  ever- 
more ;  we  pray  for  him  from  the  Father  and  Son,  as  under 
this  mission  and  delegation  from  them.  And  indeed  God 
having  most  plentifully  revealed  himself  in  the  order  of  this 
dispensation  to  us,  we  are  (as  Christians  generally  do)  in  our 
communion  to  abound  in  answerable  addresses;  that  is,  not 
only  to  the  person  of  the  Holy  Ghost  himself,  but  properly 
to  the  Father  and  Son,  for  him,  which  refers  to  this  dispen- 
sation. 

2>dly.  Hence  is  that  great  weight  in  particular  laid  upon 
ournot  grieving  the  Spirit;  Eph.  iv.  30.  because  he  comes 
to  us  in  the  name,  with  the  love,  and  upon  the  condescension 
of  the  whole  blessed  Trinity.  To  do  that  which  might  grieve 
him  so  sent,  on  such  an  account,  for  that  end  and  purpose 
■which  shall  afterward  be  mentioned,  is  a  great  aggravation 
of  sin.  He  expects  cheerful  entertainment  with  us,  and  may 
do  so  justly  upon  his  own  account ;  and  the  account  of  the 
work  which  he  comes  about :  but  when  this  also  is  added  ; 
that  he  is  sent  of  the  Father,  and  the  Son,  commissioned 
with  their  love  and  grace,  to  communicate  them  to  their  souls, 
this  is  that  which  is,  or  ought  to  be  of  unspeakable  esteem 


THE    HOLY    GHOST.  283 

with  believers.  And  this  is  that  second  thing  expressed  in 
the  manner  of  his  communication,  he  is  sent  by  authority. 

He  is  said  to  be  poured  out  or  shed  on  us ;  Tit.  iii.  6. 
ov  £^£\££v  £^'  7J/UOC  TrXovcrtwc,  that  Holy  Ghost  which  he  hath 
richly  poured  out  upon  us,  or  shed  on  us  abundantly.  And 
this  was  the  chief  expression  of  his  communication  under 
the  Old  Testament,  the  mystery  of  the  Father  and  the  Son, 
and  the  matter  of  commission  and  delegation  beino;  then  not 
so  clearly  discovered;  Isa.  xxxii.  15.  'until  the  Spirit  be 
poured  on  us  from  on  high,  and  the  wilderness  be  a  fruitful 
field,  and  the  fruitful  field  be  counted  for  a  forest ;'  that  is, 
till  the  Gentiles  be  called,  and  the  Jews  rejected  :  and  chap, 
xliii.  3.  *I  will  pour  my  Spirit  upon  thy  seed,  and  my  bless- 
ing upon  thy  offspring.'  That  eminent  place  of  Zech.  xii. 
10.  is  always  in  our  thoughts.  Now  this  expression,  as  is 
known,  is  taken  from  the  allusion  of  the  Spirit  unto  water; 
and  that  in  relation  to  all  the  uses  of  water,  both  natural 
and  typical :  a  particular  relation  of  them,  I  cannot  now  in- 
sist on;  perhaps  efficacy  and  plenty  are  chiefly  intended. 

Now  this  threefold  expression  of  giving,  sending,  and 
pouring  out  of  the  Spirit,  gives  us  the  three  great  proper- 
ties of  the  covenant  of  grace. 

(Is^.)  That  it  is  free,  he  is  given. 

{Idly.)  That  it  is  orderly,  ordered  in  all  things  and  sure; 
from  the  love  of  the  Father,  by  the  procurement  of  the  Son ; 
and  thence  is  that  variety  of  expression,  of  the  Father's  send- 
ing him,  and  the  Son's  sending  him  from  the  Father ;  he 
being  the  gift  of  the  Father's  love,  and  purchase  of  the  blood 
of  the  Son. 

i^dly.)  The  efficacy  of  it,  as  was  last  observed.  And 
this  is  the  second  thing  considerable. 

(3dly.)  The  third,  which  is  our  receiving  him,  I  shall 
speak  more  briefly  of.  That  which  I  first  proposed,  of  the 
Spirit  considered  as  a  Spirit  of  sanctification,  and  a  Spirit 
of  consolation,  is  here  to  be  minded.  Our  receiving  of  him, 
as  a  Spirit  of  sanctification,  is  a  mere  passive  reception,  as  a 
vessel  receives  water.  He  comes  as  the  wind  on  Ezekiel's 
dead  bones,  and  makes  them  live.  He  comes  into  dead 
hearts,  and  quickens  them,  by  an  act  of  his  Almighty  power : 
but  now  as  he  is  the  Spirit  of  consolation,  it  is  otherwise  ;  in 
this  sense  our  Saviour  tells  us  that  the*  world  cannot  receive 


284  OF    COMMUNION    WITH 

him;'  John  xiv.  17.  'the  world  receiveth  him  not,  because 
it  seeth  him  not,  nor  knows  him :  but  ye  know  him,  for 
he  dwelleth  with  you,  and  abideth  in  you.'  That  it  is  the 
Spirit  of  consolation,  or  the  Spirit  for  consolation  that  here 
is  promised,  is  evident  from  the  close  of  the  verse,  where  he 
is  said  then  to  be  in  them,  when  he  is  promised  to  them. 
He  was  in  them  as  a  Spirit  of  quickening  and  sanctification, 
when  promised  to  them  as  a  Spirit  of  comfort  and  consola- 
tion, to  abide  with  them  for  that  purpose.  Now  the  power, 
that  is  here  denied  to  be  in  the  world,  with  the  reason  of  it, 
that  they  cannot  receive  the  Spirit,  because  they  know  him 
not,  is  ascribed  to  believers  ;  they  can  receive  him,  because 
they  know  him.  So  that  there  is  an  active  power  to  be  put 
forth  in  his  reception  for  consolation,  though  not  in  his  re- 
ception for  regeneration  and  sanctification.  And  this  is  the 
power  of  faith,  so  Gal.  iii.  2.  they  received  the  Spirit  by  the 
hearing  of  the  faith  ;  the  preaching  of  the  gospel  begetting 
faith  in  them,  enabled  them  to  receive  the  Spirit.  Hence 
believing  is  put  as  the  qualification  of  all  our  receiving  the 
Holy  Ghost ;  Johnvii.  39.  'this  hespakeof  the  Spirit,  which 
they  that  believe  on  him  should  receive  :'  it  is  believers 
that  thus  receive  the  Spirit;  and  they  receive  him  by  faith. 
Now  there  are  three  special  acts  of  faith,  whereby  it  goes 
forth  in  the  receiving  of  the  Spirit,  I  shall  but  name  them. 

[1st.]  It  considers  the  Spirit  in  the  economy  before  de- 
scribed, as  promised.  It  is  faith  alone,  that  makes  profit  of 
the  benefit  of  the  promises;  Heb.  iv.  2.  now  he  is  called  the 
Spirit  of  that  promise ;  Eph.  ii.  13.  the  Spirit  that  in  the 
covenant  is  promised,  and  we  receive  the  promise  of  the 
Spirit  through  faith;  Gal.  iii.  14.  so  that  the  receiving  of 
the  Spirit  through  faith,  is  the  receiving  of  him  as  promised  : 
faith  eyes  the  promise  of  God,  and  of  Jesus  Christ,  of  send- 
ing the  Spirit  for  all  those  ends,  that  he  is  desired;  thus  it 
depends,  waits,  mixing  the  promise  with  itself,  until  it  re- 
ceive him. 

[2dly.]  By  prayer ;  he  is  given  as  a  Spirit  of  supplication, 
that  we  may  ask  him  as  a  Spirit  of  consolation  ;  Luke  xi. 
13.  and  indeed  this  asking  of  the  Spirit  of  God,  in  the  name 
of  Christ,  either  directly  or  immediately,  or  under  the  name 
of  some  fruit  and  effect  of  him,  is  the  chiefest  work  of  faith 
in  this  world. 


THE    HOLY    GHOST.  285 

[3dly.]  It  cherisheth  him,  by  attending  to  his  motions, 
improving  his  actings  according  to  his  mind  and  will :  which 
is  all  I  shall  say  to  this  third  thing,  or  our  receiving  of  the 
Spirit,  which  is  sent  of  Jesus  Christ;  we  do  it  by  faith, 
looking  on  him  as  purchased  by  Jesus  Christ,  and  promised 
of  the  Father,  we  seek  him  at  the  hands  of  God,  and  do  re- 
ceive him. 

(4thly.)  The  next  considerable  thing,  is  his  abode  with 
us  ;  now  this  is  two  ways  expressed  in  the  Scripture. 

\st.  In  general,  as  to  the  thing  itself,  it  is  said  he  shall 
abide  with  us. 

2dli/.  In  particular,  as  to  the  manner  of  its  abiding,  it  is 
by  inhabitation  or  indwelling.  Of  the  inhabitation  of  the 
Spirit,  I  have  spoken  fully''  elsewhere,  nor  shall  I  now  insist 
on  it :  only  whereas  the  Spirit,  as  hath  been  observed,  is 
considered  as  a  Spirit  of  sanctification,  or  a  Spirit  of  conso- 
lation: he  is  said  to  dwell  in  us  chiefly,  or  perhaps  solely,  as 
he  is  a  Spirit  of  sanctification  ;  which  is  evident  from  the 
work  he  doeth,  as  indwelling ;  he  quickeneth  and  sanctifieth ; 
Rom.  viii.  11.  and  the  manner  of  his  indwelling,  as  in  a  tem- 
ple, which  he  makes  holy  thereby  ;  2  Cor.  vi.  and  his  per- 
ziianency  in  his  so  doing,  which,  as  is  evident,  relates  to 
sanctification  only;  but  yet  the  general  notion  of  it  in  abid- 
ing, is  ascribed  to  him  as  a  Comforter  ;  John  xiv.  16.  he  shall 
'abide  with  you  for  ever.'  Now  all  the  difiiculty  of  this  pro- 
mise lies  in  this,  that  whereas  the  Spirit  of  sanctification 
dwells  in  us  always,  and  it  is  therefore  impossible  that  we 
should  lose  utterly  our  holiness;  whence  is  it,  that  if  the 
Comforter  abide  with  us  for  ever,  we  may  yet  utterly  lose 
our  comfort?    A  little  to  clear  this  in  our  passage. 

(Is^.)  He  is  promised  to  abide  with  the  disciples  for  ever,in 
opposition  to  the  abode  of  Christ.  Christ  in  the  flesh,  had 
been  with  them  for  a  little  while,  and  now  was  leaving  them, 
and  going  to  his  Father.  He  had  been  the  comforter  imme- 
diately himself  for  a  season,  but  is  now  upon  his  departing; 
wherefore  promising  them  another  comforter,  they  might  fear 
that  he  would  even  but  visit  them  for  a  little  season  also, 
and  then  their  condition  would  be  worse  than  ever.  Nay,  but 

•>  Persey.  of  the  Saints,  chap.  viii. 


286  OF    COMMUNION    WITH 

saith  our  Saviour,  fear  it  not ;  this  is  the  last  dispensation  : 
there  is  to  be  no  alteration,  when  I  am  gone,  the  Comforter  is 
to  do  all  the  remaining  work:  there  is  not  another  to  be  looked 
for,  and  I  promise  you  him ;  nor  shall  he  depart  from  you, 
but  always  abide  with  you. 

(2dly.)  The  Comforter  may  always  abide  with  us,  though 
not  always  comfort  us ;  he  who  is  the  comforter  may  abide, 
though  he  do  not  always  that  work  :  for  other  ends  and  pur- 
poses he  is  always  with  us,  as  to  sanctify  and  make  us  holy. 
So  was  the  case  with  David,  Psal.  li.  11,  12.  '  take  not  thy 
Holy  Spirit  from  me ;'  the  Holy  Spirit  of  sanctification  was 
still  with  David,  but,  saith  he, '  restore  unto  me  the  joy  of  thy 
salvation;'  that  is,  the  Spirit  of  consolation  ;  that  was  lost, 
when  the  promise  was  made  good  in  the  abode  of  the  other. 
(^dly.)  The  Comforter  may  abide  as  a  comforter,  when  he 
doth  not  actually  comfort  the  soul.  In  truth  as  to  the  es- 
sence of  holiness,  he  cannot  dwell  in  us  but  withal  he  must 
make  us  holy,  for  the  temple  of  God  is  holy  ;  but  as  to  his 
comforting,  his  actings  therein,  are  all  of  his  sovereign  will, 
so  that  he  may  abide,  and  yet  not  actually  comfort  us. 

(Stilly,)  The  Spirit  often  works  for  it,  and  tenders  conso- 
lation to  us,  when  we  do  not  receive  it ;  the  well  is  nigh, 
and  we  see  it  not :  we  refuse  to  be  comforted:  I  told  you 
that  the  Spirit  as  a  sanctifier  comes  with  power  to  conquer 
an  unbelieving  heart ;  the  Spirit  as  a  comforter  comes  with 
sweetness,  to  be  received  in  a  believing  heart.  He  speaks 
and  we  believe  not  that  it  is  his  voice  ;  he  tenders  the  things 
of  consolation  and  we  receive  them  not :  '  my  sore  ran'  (saith 
David), '  and  my  soul  refused  to  be  comforted.' 

{bthli/,)  I  deny  that  ever  the  Holy  Spirit  doth  absolutely 
and  universally  leave  a  believing  soul  without  consolation ; 
a  man  may  be  darkened,  clouded,  refuse  comfort,  actually 
find  none,  feel  none,  but  radically  he  hath  a  foundation  of 
consolation,  which  in  due  time  will  be  drawn  forth  ;  and, 
therefore,  when  God  promises  that  he  will  heal  sinners,  and 
restore  comfort  to  them,  as  Isa.  Ivii.  17.  it  is  not  that  they 
were  without  any,  but  that  they  had  not  so  much  as  they 
needed,  that  that  promise  is  made.  To  insist  on  the  several 
ways  whereby  men  refuse  comfort,  and  come  short  of  the 
strong  consolation,  which  God  is  willing  that  we  should  re- 


THE    HOLY    GHOST.  287 

ceive,  is  not  my  purpose  at  present.  Thus  then  the  Spirit 
being  sent,  and  given,  ahideth  with  the  souls  of  believers; 
leaves  them  not,  though  he  variously  manifest  himself  in  his 
aperations  :  of  which  in  the  next  place. 


CHAP.  II. 

Of  the  actings  of  the  Holy  Ghost  in  lis  being-  bestowed  on  us.     He  woj-keth 
effectually,  distributeth,  giveth. 

Having  thus  declared,  from  whence,  and  how  the  Holy 
Ghost  is  given  unto  us  as  a  Spirit  of  consolation ;  I  come  in 
the  next  place, 

(Sthly.)  To  declare  what  are  his  actings  in  us,  and  to- 
wards us,  being  so  bestowed  on  us,  and  receiving  by  us. 
Now  here  are  two  general  heads  to  be  considered ; 

[1st.]  The  manner  and  kind  of  his  actings  in  us,  which 
are  variously  expressed  :  and, 

[2dly.]  The  particular  products  of  his  actings  in  our 
souls,  wherein  we  have  communion  with  him.  The  first  is 
variously  expressed  :  I  shall  pass  through  them  briefly. 

\st.  He  is  said  tvepyav  '  to  work  effectually,'  1  Cor.  xii.  11. 
all  these  worketh  or  effecteth '  that  one  and  the  self-same  Spi- 
rit :  it  is  spoken  there  indeed  in  respect  of  his  distribution 
of  gifts  ;  but  the  way  is  the  same  for  the  communication  of 
graces,  and  privileges  :  he  doth  it  by  working,  which  as  it 
convinces  his  personality,  especially  as  considered  with  the 
words  following,  'dividing  to  every  man  according  to  his  will,' 
(for  to  work  according  to  will  is  the  inseparable  property  of 
a  person,  and  is  spoken  expressly  of  God,  Eph.  i.  11.)  so  in 
relation  to  ver.  6.  foregoing,  it  makes  no  less  evident  his 
Deity.  What  he  is  here  said  to  do  as  the  Spirit  bestowed 
on  us,  and  given  unto  us  ;  there  is  he  said  as  God  himself  to 
do.  'There  are  diversity  of  operations  but  it  is  one  God 
that  worketh  all  in  all  ;'  which  here  in  other  words  is  ;  '  all 
these  worketh  the  self-same  Spirit  dividing  to  every  man  as 
he  will.'  What  we  have  then  from  him,  we  have  by  the  way  of 
his  energetical  working.  It  is  not  by  proposing  this  or  that 
argument  to  us,  persuading  us  by  these  or  those  moral  mo- 


288  OF    COMMUNION    WITH 

tives  or  inducements  alone,  leavins:  us  to  make  use  of  them 
as  we  can.  But  he  works  effectually  himself,  what  he  com- 
municates of  grace,  or  consolation  to  us. 

2dly.  In  the  same  verse  as  to  the  manner  of  his  opera- 
tion, he  is  said  Smtpouv,  he  divideth  or  distributeth  to  every 
one  as  he  will.  This  of  distribution  adds  to  that  of  opera- 
tion, choice,  judgment,  and  freedom.  He  that  distributes 
variously  doth  it  with  choice  and  judgment,  and  freedom  of 
will;  such  are  the  proceedings  of  the  Spirit  in  his  dispensa- 
tions ;  to  one  he  giveth  one  thing  eminently,  to  another  an- 
other ;  to  one  in  one  degree,  to  another  in  another.  Thus 
are  the  saints'  in  his  sovereignty  kept  in  a  constant  depend- 
ance  on  him.  He  distributes  as  he  will ;  who  should  not  be 
content  with  his  portion  ?  what  claim  can  any  lay  to  that 
which  he  distributeth  as  he  will  ?  which  is  farther  manifested, 

?>dly.  By  his  being  said  to  give,  when  and  what  he  be- 
stows ;  they  'speak  with  other  tongues,  as  the  Spirit  gave 
them  utterance  ;'  Acts  ii.  4.  he  gave  them  to  them,  that  is 
freely;  whatever  he  bestows  upon  us,  is  of  his  gift.  And 
hence  it  is  to  be  observed,  that  in  the  economy  of  our  salva- 
tion, the  acting  of  no  one  person  doth  prejudice  the  freedom 
and  liberty  of  any  other  ;  so  the  love  of  the  Father  in  send- 
ing the  Son  is  free,  and  his  sending  doth  no  ways  prejudice 
the  liberty  and  love  of  the  Son,  but  that  he  lays  down  his  life 
freely  also.  So  the  satisfaction  and  purchase  made  by  the 
Son  doth  no  way  prejudice  the  freedom  of  the  Father's  grace 
in  pardoning  and  accepting  us  thereupon  :  so  the  Father's 
and  Son's  sending  of  the  Spirit  doth  not  derogate  from  his 
freedom  in  his  workings,  but  he  gives  freely  what  he  gives. 
And  the  reason  of  this  is,  because  the  will  of  the  Father, 
Son,  and  Holy  Ghost  is  essentially  the  same  ;  so  that  in  the 
acting  of  one  there  is  the  counsel  of  all  and  each  freely  therein. 

Thus  in  general  is  the  manner  and  kind  of  his  working 
in  us  and  towards  us,  being  bestowed  upon  us,  described. 
Power,  choice,  freedom,  are  evidently  denoted  in  the  ex- 
pressions insisted  on.  It  is  not  any  peculiar  work  of  his 
towards  us,  that  is  hereby  declared,  but  the  manner  how  he 
doth  produce  the  effects,  that  shall  be  insisted  on. 

That  which  remains  in  the  last  place  for  the  explanation 
of  the  things  proposed  to  be  explained  as  the  foundation  of 
the  communion  which  we  have  with  the  Holy  Ghost,  is 


THE    HOLY    GHOST.  289 

[2dly.]  The  effects  that  being  thus  sent,  and  thus  working 
he  doth  produce ;  which  I  shall  do,  not  casting  them  into  any- 
artificial  method,  but  taking  them  vip  as  I  find  them  lying 
scattered  up  and  down  in  the  Scripture,  only  descending  from 
those  which  are  more  general,  to  those  which  are  more  par- 
ticular, neither  aiming  nor  desiring  to  gather  all  the  severals, 
but  insisting  on  those  which  do  most  obviously  occur. 

Only  as  formerly,  so  now  you  must  observe,  that  I 
speak  of  the  Spirit,  principally,  if  not  only,  as  a  comforter, 
and  not  as  a  sanctifier;  and  therefore,  the  great  work  of  the 
Spirit  towards  us  all  our  days,  in  the  constant  and  continual 
supplies  of  new  light,  power,  vigour,  as  to  our  receivings  of 
grace  from  him,  belonging  to  that  head  of  sanctification, 
must  be  omitted. 

Nor  shall  I  insist  on  those  things  which  the  comforter 
doth  in  believers  effect  towards  others,  in  his  testifying  of 
them,  and  convincing  of  the  world,  which  are  promised, 
John  XV.  26.  xvi.  8,  9.  wherein  he  is  properly  their  advocate; 
but  only  on  those,  which,  as  a  comforter  he  works  in,  and  to- 
wards them  on  whom  he  is  bestowed. 


CHAP.  III. 

Of  the  things  tvherein  we  have  communion  with  the  Holy  Ghost.  He  brings 
to  remembrance  the  things  spoken  by  Christ ;  John  xiv.  26.  The  manner 
how  he  doth  it.  The  Spirit  glorifies  Christ  in  the  hearts  of  believers  ; 
John  xvi.  14.  sheds  abroad  the  love  of  God  in  them.  The  witness  of  the 
Spirit,  what  it  is  ;  Rom.  viii.  16.  The  scaling  of  the  Spirit;  Eph.  i.  13. 
The  Spiiit  how  an  earnest,  on  the  part  of  God,  on  the  part  of  the  sai7its. 
Difference  between  the  earnest  of  the  Spirit,  and  tastiny  of  the  powers  of 
the  world  to  come.  Unction  by  the  Spirit ;  Isa.  xi.  2,  3.  The  various 
teachings  of  the  Holy  Ghost.  How  the  Spirit  of  adoption  ;  and  of  sup- 
plication. 

The  things  which  in  the  foregoing  chapters,  I  called  effects 
of  the  Holy  Ghost  in  us,  or  towards  us,  are  the  subject 
matter  of  our  commvmion  with  him;  or  the  things  wherein 
we  hold  peculiar  fellowship  with  him,  as  our  comforter. 
These  are  now  proposed  to  consideration. 

1.  The  first  and   most  general  is  that  of  John  xiv.  26. 

VOL.    X.  u 


290  OF    COMMUNION    WITH 

'  He  shall  teach  you  all  things,  and  bring  all  things  to  your 
remembrance,  that  I  have  spoken  to  you.'  There  are  two 
parts  of  this  promise.  (1.)  Of  teaching.  (2.)  Of  bringing  to 
remembrance.  Of  his  teaching  I  shall  speak  afterward, 
when  I  come  to  treat  of  his  anointing  us. 

His  bringing  the  things  to  remembrance  that  Christ  spake, 
is  the  first  general  promise  of  him  as  a  comforter  ;  viro^vijaa 
vfxag  irdvTa,  'he  shall  make  you  mind  all  these  things.'  Now 
this  also  may  be  considered  two  ways  : 

[1.]  Merely  in  respect  of  the  things  spoken  themselves. 
So  our  Saviour  here   promiseth  his  apostles,  that  the  Holy 
Ghost  should  bring  to  their  minds  by  an  immediate  efficacy, 
the  things  that  he  had  spoken,  that  by  his  inspiration  they 
might  be  enabled  to  write  and  preach  them  for  the  good  and 
benefit  of  his  church.  So  Peter  tells  us,  2  Epist.  i.  21.  *  Holy 
men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost;' 
that  is,  in  writing  the  Scripture,  vtto  irvevfxaTog  ajiov  (I>£p6- 
fxevoL'  borne  up  by  him,  carried  beyond  themselves,  to  speak 
his  words,  and  what  he  indited  to  them.     The  apostles  forgot 
much  of  what  Christ  had  said  to  them,  or  might  do  so  ;  and 
what  they  did  retain  in  a  natural  way  of  remembrance,  was 
not  a  sufficient  foundation  to  them  to  write  what  they   so 
remembered,   for  a  rule  of  faith  to   the  church.     For   the 
word  of  prophecy,  is  not  Idiag  tTTiXxxrtwg,  from  any  man's 
proper  impulse  ;  it  comes  not  from  any  private  conception, 
understanding,  or  remembrance.  Wherefore,  Christ  promises 
that  the  Holy  Ghost  shall  do  this  work,  that  they  might  in- 
fallibly give  out  what  he  had  delivered  to  them.     Hence  that 
expression  in  Luke  i.  3.  Trap^jKoXov^riKOTt  avw^sv,  is  better 
rendered,  '  having  obtained  perfect  knowledge  of  things  from 
above ;'  noting  the  rise  and  spring  of  his  so  understanding- 
things,  as  to  be  able  infallibly  to  give  them  out  in  a  rule  of 
faith  to  the  church,  than  the  beginning  of  the  things  them- 
selves spoken  of;   which  the  word  itself  will   not  easily 
allow  of. 

[2.]  In  respect  of  the  comfort  of  what  he  had  spoken, 
which  seems  to  be  a  great  part  of  the  intendment  of  this 
promise.  He  had  been  speaking  to  them  things  suited  for 
their  consolation ;  giving  them  precious  promises  of  the 
supplies  they  should  have  from  him  in  this  life ;  of  the  love 
of  the  Father,  of  the  glory  he  was  providing  for  them  ;  the 


THE    HOLY    GHOST.  291 

sense  and  comfort  whereof  is  unspeakable,  and  the  joy  arising- 
from  them,  full  of  glory.     But,  saith  he,  I  know  how  unable 
you  are  to  make  use  of  these  things  for  your  own  consola- 
tion ;   the  Spirit,  therefore,  shall  recover  them    upon  your 
minds,  in  their  full  strength  and  vigour,  for  that  end  for 
which  I  speak  them.     And  this  is  one  cause  why  it  was  ex- 
pedient for  believers  that  Christ's  bodily  absence  should  be 
supplied  by  the  presence  of  the  Spirit.     Whilst  he  was  with 
them,  how  little  efficacy  on  their  hearts  had  any  of  the  hea- 
venly promises  he  gave  them  ?  When  the  Spirit  came,  how 
full  of  joy  did  he  make  all  things  to  them  ?  That  which  was 
his  peculiar  work,  which   belonged  to  him  by  virtue  of  his 
office,  that  he  also  might  be  glorified,  was  reserved  for  him. 
And  this  is  his  work  to  the  end  of  the  world,  to  brino"  the 
promises  of  Christ  to  our  minds  and  hearts,  to  give  us  the 
comfort  of  them,  the  joy  and  sweetness  of  them,  much  be- 
yond that  which  the  disciples  found  in  them,  when  Christ  in 
person  spake  them  to  them;  their  gracious  influence  being 
then  restrained,  that,  as  was  said,  the  dispensation  of  the 
Spirit  might  be  glorified.  So  are  the  next  words  to  this  pro- 
mise ;  ver.  27.    '  My  peace  I  leave  with  you,  peace  I  give 
unto  you.'     The  Comforter  being  sent  to  bring  what  Christ 
said  to  remembrance,  the  consequent  of  it  is  peace,  and 
freedom  from  trouble  of  heart ;  whatever  peace,  relief,  com- 
fort, joy,  supportment,  we  have  at  any  time  received  from 
any  work,  promise,  or  thing  done  by  Christ,  it  all  belongs 
to  this  dispensation  of  the  Comforter.     In  vain   should  we 
apply  our  natural  abilities  to  remember,  call  to  mind,  con- 
sider, the  promises  of  Christ ;    without  success  would  it  be; 
it  is  so  daily  :  but  when  the  Comforter  doth  undertake  the 
work,  it   is  done  to  the  purpose.     How  we  have   peculiar 
communion  with  him  herein,  in  faith  and  obedience,  in  the 
consolation  received,  in  and  by  the  promises  of  him  brought 
to  mind,  shall  be  afterward  declared.     This  in   general  is 
obtained  ;    our  Saviour  Jesus  Christ,  leaving   the  efficacy 
even  of  those  promises  which    in  person    he  gave  to  his 
apostles  in  their  great  distress,  as  to  their  consolation,  unto 
the  Holy  Ghost,  we  may  see  the  immediate  spring  of  all  the 
spiritual  comfort  we  have  in  this  v/orld,  and  the  fellowship 
which  we  have  with  the  Holy  Ghost  therein. 

Only  here,  as  in  all  the  particulars  following,,  the  manner  of 

u  2 


292  OF    COMMUNION    WITH 

the  Spirit's  working  this  thing  is  always  to  be  borne  in  raind, 
and  the  interest  of  his  power,  will,  and  goodness  in  his 
working.  He  doth  this,  1st.  Powerfully,  or  effectually.  2dly. 
Voluntarily.    3dly.  Freely. 

1st.  Powerfully  ;  and  therefore  comfort  from  the  words 
and  promises  of  Christ,  sometimes  break  in  through  all  op- 
position into  the  saddest  and  darkest  condition  imaginable  ; 
it  comes  and  makes  men  sing  in  a  dungeon,  rejoice  in  flames, 
glory  in  tribulation,  it  will  into  prisons,  rocks,  through  temp- 
tations, and  the  greatest  distresses  imaginable.  Whence  is 
this?  TO  TTvsvina  Ivspyti,  the  Spirit  works  effectually,  his 
power  is  in  it ;  he  will  work,  and  none  shall  let  him.  If  he 
will  bring  to  our  remembrance  the  promises  of  Christ  for 
our  consolation,  neither  Satan  nor  man,  sin  nor  world,  nor 
death,  shall  interrupt  our  comfort.  This  the  Saints  who  have 
communion  with  the  Holy  Ghost,  know  to  their  advantage ; 
sometimes  the  heavens  are  black  over  them,  and  the  earth 
trembles  under  them  ;  public,  personal,  calamities  and  dis- 
tresses appear  so  full  of  horror  and  darkness,  that  they  are 
ready  to  faint  with  the  apprehensions  of  them.  Hence  is 
their  great  relief,  and  the  retrievement  of  their  spirits;  their 
consolation  nor  trouble  depend  not  on  any  outward  condi- 
tion nor  inward  frame  of  their  own  hearts ;  but  on  the 
powerful  and  effectual  workings  of  the  Holy  Ghost;  which 
by  faith  they  give  themselves  up  unto. 

2dly.  Voluntarily,  distributing  to  every  one  as  he  will; 
and  therefore  is  this  work  done  in  so  great  variety,  both  as 
to  the  same  persons  and  divers.  For  the  same  person,  full 
of  joy  sometimes  in  a  great  distress,  full  of  consolation; 
every  promise  brings  sweetness,  when  his  pressures  are 
great  and  heavy :  another  time  in  the  least  trial,  seeks  for 
comfort,  searches  the  promise,  and  it  is  far  away.  The 
reason  is,  irvwfxa  StatpeT  Ka^iog  (BovXerai  the  Spirit  distributes 
as  he  will.  And  so  with  divers  persons  ;  to  some,  each 
promise  is  full  of  life  and  comfort ;  others  taste  little  all 
their  days,  all  \ipon  the  same  account.  And  this  faith  espe- 
cially regards  in  the  whole  business  of  consolation ;  it  de- 
pends on  the  sovereign  will  of  the  Holy  Ghost,  and  so  is 
not  tied  unto  any  rules,  or  course  of  procedure.  Therefore 
doth  it  exercise  itself  in  waiting  upon  him,  for  the  season- 
able accomplishment  of  the  good  pleasure  of  his  will. 


THE    HOLY    GHOST.  293 

3dly.  Freely.  Much  of  the  variety  of  the  dispensation  of 
■consolation  by  promises,  depends  on  this  freedom  of  the 
Spirit's  operation.  Hence  it  is,  that  comfort  is  given  unex- 
pectedly, when  the  heart  hath  all  the  reasons  in  the  world  to 
look  for  distress  and  sorrow  ;  thus  sometimes  it  is  the  first 
means  of  recovering  a  backsliding  soul,  who  might  justly 
expect  to  be  utterly  cast  off.  And  these  considerations  are 
to  be  carried  on  in  all  the  other  effects  and  fruits  of  the 
Comforter;  of  which  afterward.  And  in  this  first  general 
effect  or  work  of  the  Holy  Ghost  towards  us,  have  we  com- 
munion and  fellowship  with  him.  The  life  and  soul  of  all 
our  comforts  lie  treasured  up  in  the  promises  of  Christ. 
They  are  the  breasts  of  all  our  consolation.  Who  knows 
not  how  powerless  they  are  in  the  bare  letter,  even  when 
improved  to  the  uttermost  by  our  considerations  of  them, 
and  meditation  on  them  ;  as  also  how  unexpectedly  they 
sometimes  break  upon  the  soul,  with  a  conquering,  endear- 
ing life  and  vigour.  Here  faith  deals  peculiarly  with 
the  Holy  Ghost.  It  considers  the  promises  themselves; 
looks  up  to  him,  waits  for  him,  considers  his  appearances 
in  the  word  depended  on,  owns  him  in  his  work  and  effi- 
cacy. No  sooner  doth  the  soul  begin  to  feel  the  life  of  a 
promise,  warming  his  heart,  relieving,  cherishing,  supporting, 
delivering  from  fear,  entanglements,  or  troubles,  but  it  may, 
it  ought  to  know,  that  the  Holy  Ghost  is  there  ;  which  will 
add  to  his  joy,  and  lead  him  into  fellowship  with  him. 

2.  The  next  general  work  seems  to  be  that  of  John  xvi. 
14.  '  The  Comforter  shall  glorify  me,  for  he  shall  receive  of 
mine,  and  shall  shew  it  unto  you.'  The  work  of  the  Spirit 
is  to  glorify  Christ :  whence  by  the  way,  we  may  see  how 
far  that  spirit  is  from  being  the  Comforter,  who  sets  up  him- 
self in  the  room  of  Christ;  such  a  spirit  as  saith,  he  is  all 
himself:  for  as  for  him  that  suffered  at  Jerusalem,  it  is  no 
matter  that  we  trouble  ourselves  about  him  ;  this  spirit  is 
now  all.  This  is  not  the  Comforter.  His  work  is  to  glorify 
Christ,  him  that  sends  him.  And  this  is  an  evident  sign  ofa 
false  spirit ;  whatever  its  pretence  be,  if  it  glorify  not  that 
Christ,  who  was  now  speaking  to  his  apostles;  and  such  are 
many  that  are  gone  abroad  into  the  world.  But  what  shall 
this  Spirit  do,  that  Christ  may  be  glorified?  '  He  shall,' saith 
he, '  take  of  mine,'  k  tov  Ifxov  \r)\ptTaC  what  these  things 


294  OF    COMMUNION    WITH 

are,  is  declared  in  the  next  verse;  'all  things  that  the  Father 
hath  are  mine/  therefore  '  1  said,  he  shall  take  of  mine.'    It 
is  not  of  the  essence,  and  essential  properties  of  the  Father 
and  Son,  that  our  Saviour  speaks ;  but  of  the  grace  which  is 
communicated  to  us  by  thera.     This  Christ  calls  my  things, 
being  the  fruit  of  this  purchase  and  mediation  :  onw^hich  ac- 
count he  saith,  all  his  Father's  things  are  his ;  that  is,  the 
things  that  the  Father,  in  his  eternal  love,  hath  provided  to 
be  dispensed  in  the  blood  of  his  Son,  all  the  fruits  of  elec- 
tion :  these,  said  he,  the  Comforter  shall  receive;  that  is, 
they  shall  be  committed  unto  him,  to  dispose  for  your  good 
and  advantage,  to  the  end  before  proposed.     So  it  follows, 
avayysXti, '  he  shall  shew,'  or  declare,and  make  them  known  to 
him.  Thus  then  is  he  a  Comforter.  He  reveals  to  the  souls  of 
sinners,  the  good  things  of  the  covenant  of  grace,  which  the 
Father  hath  provided,  and  the  Son  purchased.     He  shews 
to  us  mercy,  grace,  forgiveness,  righteousness,  acceptation 
with  God  ;   letteth  us  know  that  these  are  the  things  of 
Christ,  which  he  hath  procured  for  us,  shews  them  to  us  for 
our  comfort  and  establishment.     These  things,  I  say,  he  ef- 
fectually declares  to  th^  souls  of  believers  ;  and  makes  them 
know  them  for  their  own  good ;  know  them  as  originally  the 
things  of  the  Father,  prepared  from  eternity  in  his  love  and 
good-will ;  as  purchased  for  them  by  Christ,  and  laid  up  in 
store  in  the  covenant  of  grace,  for  their  use.     Then  is  Christ 
magnified  and  glorified  in  their  hearts  ;  then  they  know  what 
a  Saviour  and  Redeemer  he  is.     A  soul  doth  never  glorify  or 
honour  Christ  upon  a  discovery,  or  sense  of  the  eternal  re- 
demption he  hath  purchased  for  him,  but  it  is  in  him  a  peculiar 
effect  of  the  Holy  Ghost  as  our  comforter.     '  No  man  can 
say,  that  Jesus  is  the  Lord  but  by  the  Holy  Ghost ;'  1  Cor. 

xii.  3. 

3.  '  He  sheds  abroad  the  love  of  God  in  our  hearts  ;' 
Rom.  V.  5.  That  it  is  the  love  of  God  to  us,  not  our  love  to 
God,  which  is  here  intended,  the  context  is  so  clear,  as  no- 
thing can  be  added  thereunto  :  now  the  love  of  God  is  either 
of  ordination  or  of  acceptation.  The  love  of  his  purpose  to 
do  us  good,  or  the  love  of  acceptation  and  approbation  with 
him,  both  these  are  called  the  love  of  God  frequently  in 
Scripture,  as  I  have  declared.  Now  how  can  these  be  shed 
abroad  in  our  hearts?  Not  in  themselves,  but  in  a  sense  of 


THE    HOLY    GHOST.  295 

them  ;  in  a  spiritual  apprehension  of  them  ;  iKKix^rai, '  is  shed 
abroad,'  the  same  word  that  is  used  concerning  the  Comforter 
being  given  us.  Tit.  ii.  6.  God  sheds  him  abundantly,  or 
pours  him  on  us,  so  he  sheds  abroad,  or  pours  out  the 
love  of  God  in  our  hearts.  Not  to  insist  on  the  expression, 
which  is  metaphorical  ;  the  business  is,  that  the  Comforter 
gives  a  sweet  and  plentiful  evidence  and  persuasion  of  the 
love  of  God  to  us,  such  as  the  soul  is  taken,  delighted,  satiated 
withal.  This  is  his  work,  and  he  doth  it  effectually.  To  give 
a  poor  sinful  soul  a  comfortable  persuasion,  affecting  it 
throughout,  in  all  its  faculties  and  affections,  that  God  in 
Jesus  Christ  loves  him,  delights  in  him,  is  well  pleased  with 
him,  hath  thoughts  of  tenderness  and  kindness  towards  him; 
to  give,  I  say,  a  soul  an  overflowing  sense  hereof,  is  an  in- 
expressible mercy. 

This  we  have  in  a  peculiar  manner  by  the  Holy  Ghost;  it 
is  his  peculiar  work  :  as  all  his  works  are  works  of  love  and 
kindness,  so  this  of  communicating  a  sense  of  the  love  of 
the  Father,  mixes  itself  with  all  the  particulars  of  his  actings. 
And  as  we  have  herein  peculiar  communion  with  himself; 
so  by  him  we  have  communion  with  the  Father;  even  in  his 
love,  which  is  thus  shed  abroad  in  our  hearts  :  so  not  only 
do  we  rejoice  in,  and  glorify  the  Holy  Ghost  which  doth  this 
work,  but  in  him  also  whose  love  it  is.  Thus  is  it  also  in 
respect  of  the  Son  ;  in  his  taking  of  his,  and  shewing  of  it 
unto  us,  as  was  declared.  What  we  have  of  heaven  in  this 
world,  lies  herein :  and  the  manner  of  our  fellowship  with 
the  Holy  Ghost  on  this  account,  falls  in  with  what  was 
spoken  before. 

4.  Another  effect  we  have  of  his,  Rom.  viii.  16.  '  The 
Spirit  itself  bears  witness  with  our  spirits,  that  we  are  the 
children  of  God.'  You  know  whose  children  we  are  by  na- 
ture ;  children  of  Satan,  and  of  the  curse,  or  of  wrath.  By 
the  Spirit  we  are  put  into  another  capacity,  and  are  adopted 
to  be  the  chilcTen  of  God,  inasmuch  as  by  receiving  the  Spi- 
rit of  our  Father,  we  become  the  children  of  our  Father. 
Thence  is  he  called,  ver.  15.  the  '  Spirit  of  adoption.'  Now 
sometimes  the  soul,  because  it  hath  somewhat  remaining  in 
it,  of  the  principle  that  it  had  in  its  old  condition,  is  put  to 
question,  whether  it  be  a  child  of  God  or  no,  and  thereupon. 


296  OF    COM  BI  UN  ION    WITH 

as  in  a  thing  of  the  greatest  importance,  puts  in  its  claim, 
with  all  the  evidences  that  it  hath,  to  make  good  its  title. 
The  Spirit  comes  and  bears  witness  in  this  case.  An  allusion 
it  is  to  judicial  proceedings  in  point  of  titles  and  evidences. 
The  judge  being  set,  the  person  concerned  lays  his  claim, 
produceth  his  evidences  and  pleads  them;  his  adversaries 
endeavouring  all  that  in  them  lies,  to  invalidate  them,  and 
disannul  his  plea,  and  to  cast  him  in  his  claim.  In  the  midst 
of  the  trial,  a  person  of  known  and  approved  integrity  comes 
into  the  court,  and  gives  testimony  fully  and  directly  on  the 
behalf  of  the  claimer,  which  stops  the  mouths  of  all  his  ad- 
versaries, and  fills  the  man  that  pleaded  with  joy  and  satis- 
faction.    So  is  it  in  this  case.     The  soul  by  the  power  of  its 
own  conscience,  is  brought  before  the  law  of  God ;  there  a 
man  puts  in  his  plea,  that  he  is  a  child  of  God,  that  he  be- 
longs to  God's  family,  and  for  this  end  produceth  all  his 
evidences,  every  thing  whereby  faith  gives  him  an  interest 
in  God.  Satan  in  the  mean  time  opposeth  with  all  his  might; 
sin  and  law  assist  him;  many  flaws  are  found  in  his  evi- 
dences ;  the  truth  of  them  all  is  questioned,  and  the  soul 
hangs  in  suspense  as  to  the  issue.     In  the  midst  of  the  plea 
and  contest,  the  Comforter  comes ;  and  by  a  word  of  promise, 
or  otherwise,  overpowers  the  heart  with  a  comfortable  per- 
suasion (and  bears  down  all  objections),  that  his  plea  is  good, 
and  that  he  is  a  child  of  God.     And  therefore,  it  is  said  of 
him,  (rufifxapTvpei  ti^  TTVivjmTL  t7juwv.     When  our  spirits  are 
pleading  their  right  and  title,  he  comes  in  and  bears  witness 
on  our  side :  at  the  same  time,  enabling  us  to  put  forth  acts 
of  filial  obedience;  kind  and  child-like,  which  is  called  '  cry- 
ing Abba  Father  ;'  Gal.  iv.  6.     Remember  still  the  manner 
of  the  Spirit's  working  before-mentioned  ;  that  he  doth  it  ef- 
fectually, voluntarily,  and  freely.  Hence  sometimes  the  dis- 
pute hangs  long ;  the  cause  is  pleading  many  years.  The  law 
seems  sometimes  to  prevail ;  sin  and  Satan  to  rejoice;  and 
the  poor  soul  is  filled  with  dread  about  its  inheritance ;  per- 
haps its  own  witness,  from  its  faith,  sanctification,  former 
experience,  keeps  up  the  plea  with  some  life  and  comfort  j 
but  the  work  is  not  done,  the  conquest  is  not  fully  obtained, 
until  the  Spirit  who  worketh  freely  and  effectually,  when 
and  how  he  will,  comes  in  with  his  testimony  also  ;  cloth- 


THE    HOLY    GHOST.  297 

ing  his  power  with  a  word  of  promise,  he  makes  all  parties 
concerned  to  attend  unto  him,  and  puts  an  end  to  the  con- 
troversy. 

Herein  he  gives  us  holy  communion  with  himself.  The 
soul  knows  his  voice  when  he  speaks  :  '  nee  hominem  sonat.' 
There  is  something  too  great  in  it,  to  be  the  effect  of  a 
created  power.  When  the  Lord  Jesus  Christ,  at  one  word 
stilled  the  raging  of  the  sea  and  wind,  all  that  were  with  him, 
knew  there  was  divine  power  at  hand  ;  Matt.  iv.  39.  And 
when  the  Holy  Ghost  by  one  word  stills  the  tumults  and 
storms  that  are  raised  in  the  soul,  giving  it  an  immediate 
calm  and  security,  it  knows  his  divine  power,  and  rejoices 
in  his  presence. 

5.  He  seals  us.  '  We  are  sealed  by  the  Holy  Spirit  of 
promise,'  Eph.  i.  13.  and  *  grieve  not  the  Holy  Spirit  whereby 
you  are  sealed  to  the  day  of  redemption  ;'  chap.  iv.  30.  I 
3,ra  not  very  clear  in  the  certain  peculiar  intendment  of 
this  metaphor;  what  I  am  persuaded  of  the  mind  of  God  in 
it,  I  shall  briefly  impart.  In  a  seal  two  things  are  consi- 
dered. 

(1.)  The  nature  of  it. 

(2.)  The  use  of  it. 

(1.)  The  nature  of  sealing,  consists  in  the  imparting  of  the 
image  or  character  of  the  seal  to  the  thing  sealed.  This  is 
to  seal  a  thing  ;  to  stamp  the  character  of  the  seal  on  it.  In 
this  sense  the  effectual  communication  of  the  image  of  God 
unto  us,  should  be  our  sealing.  The  Spirit  on  believers 
ceally  communicating  the  image  of  God  in  righteousness 
md  true  holiness  unto  the  soul,  sealeth  us.  To  have  this 
itamp  of  the  Holy  Ghost,  so  as  to  be  an  evidence  unto  the 
soul  that  it  is  accepted  with  God,  is  to  be  sealed  by  the  Spi- 
rit ;  taking  the  metaphor  from  the  na:lure  of  sealing."  And 
n  this  sense  is  our  Saviour  said  to  be  sealed  of  God,  John 
vi.  27.  even  from  that  impression  of  the  power,  wisdom,  and 
Qiajesty  of  God  that  he  had  upon  him  in  the  discharge  of  his 
3ffice. 

(2.)  The  end  of  sealing  is  twofold. 

[1.]  To  confirm  or  ratify  any  grant  or  convenience  made 
in  writing.  In  such  cases  men  set  their  seals  to  make  good 
md  confirm  their  grants,  and  when  this  is  done  they  are  irre- 

a  Rev.  V.  4. 


298  OF    COMMUNION    WITH 

vocable.  Or  to  confirm  the  testimony  that  is  given  by  any 
one  of  the  truth  of  any  thing.  Such  was  the  manner  among 
the  Jews :  when  any  one  had  given  true  witness  unto  any 
thing  or  matter,  and  it  was  received  by  the  judges,  they  in- 
stantly set  their  seals  to  it,  to  confirm  it  in  judgment.  Hence 
it  is  said,  that  he  who  receives  the  testimony  of  Christ,  sets 
to  his  seal  that  God  is  true;  John  iii.  33.  The  promise  is 
the  great  grant  and  conveyance  of  life  and  salvation  in  Christ 
to  the  souls  of  believers.  That  we  may  have  full  assurance 
of  the  truth  and  irrevocableness  of  the  promise,  God  gives  us 
the  Spirit  to  satisfy  our  hearts  of  it ;  and  thence  is  he  said 
to  seal  us,  by  assuring  our  hearts  of  those  promises,  and 
their  stability.  But  though  many  expositors  go  this  way,  I 
do  not  see  how  this  can  consist  with  the  very  meaning  of  the 
word.  It  is  not  said  that  the  promise  is  sealed,  but  that  we 
are  sealed,  and  when  we  seal  a  deed  or  grant  to  any  one,  we 
do  not  say  the  man  is  sealed,  but  the  deed  or  grant. 

[2.]  To  appropriate,  distinguish,  or  keep  safe  ;  this  is  the 
end  of  sealing  ;  men  set  their  seals  on  that,  which  they  ap- 
propriate, and  desire  to  keep  safe  for  themselves  :  so  evi- 
dently in  this  sense,  are  the  servants  of  God  said  to  be  sealed. 
Rev.  vii.  4.  that  is,  marked  with  God's  mark,  as  his  peculiar 
ones,  for  this  sealing  answers  to  the  setting  of  a  mark,  Ezek. 
ix.  Then  are  believers  sealed  when  they  are  marked  for  God, 
to  be  heirs  of  the  purchased  inheritance,  and  to  be  preserved 
to  the  day  of  redemption.  Now  if  this  be  the  sealing  in- 
tended, it  denotes  not  an  act  of  sense  in  the  heart  but  of  se- 
curity to  the  person.  The  Father  gives  the  elect  into  the 
hands  of  Christ  to  be  redeemed  ;  having  redeemed  them  in 
due  time,  they  are  called  by  the  Spirit,  and  marked  for  God, 
and  so  give  up  themselves  to  the  hands  of  the  Father. 

If  you  ask  now,  which  of  these  senses  is  chiefly  intended 
in  this  expression  of  our  being  sealed  by  the  Holy  Ghost ;  I 
answer  the  first,  not  excluding  the  other ;  we  are  sealed  to 
the  day  of  redemption,  when  from  the  stamp,  image,  and 
character  of  the  Spirit  upon  our  souls,  we  have  a  fresh  sense 
of  the  love  of  God  given  to  us,  with  a  comfortable  persuasion 
of  our  acceptation  with  him.  But  of  this  whole  matter  I 
have  treated  at  large**  elsewhere. 

^  Perscv,  of  Saints,  eliap.8. 


THE    HOLY    GHOST.  299 

Thus  then  the  Holy  Ghost  communicates  unto  us  his 
own  likeness,  which  is  also  the  image  of  the  Father  and  the 
Son.  '  We  are  changed  into  ihis  image  by  the  Lord  the 
Spirit ;'  2  Cor.  iii.  18.  And  herein  he  brings  us  into  fellow- 
ship with  himself.  Our  likeness  to  him,  gives  us  boldness 
with  him.  His  work  we  look  for,  his  fruits  we  pray  for  ; 
and  when  any  effect  of  grace,  any  discovery  of  the  image  of 
Christ  implanted  in  us,  gives  us  a  persuasion  of  our  being 
separated  and  set  apart  for  God,  we  have  a  communion  with 
him  therein. 

6.  He  is  an  earnest  unto  us ;  2  Cor.  i.  22.  '  He  hath  given 
the  earnest  of  the  Spirit  in  our  hearts  ;'  chap,  v,  5.  '  Who  also 
'lath  given  unto  us  the  earnest  of  the  Spirit ;'  as  also,  Eph. 
1.  13,  14.  *  Ye  are  sealed  with  that  Holy  Spirit  of  promise, 
which  is  the  earnest  of  our  inheritance.'  In  the  two  former 
places  we  are  said  to  have  the  earnest  of  the  Spirit,  in  the 
atter,  the  Spirit  is  said  to  be  our  earnest ;  of  the  Spirit,  then, 
n  the  first  place  is,  as  we  say, '  genitivus  materiae  ;'  denoting 
lot  the  cause  but  the  thins;  itself;  not  the  author  of  the  ear- 
lest,  but  the  matter  of  it.  The  Spirit  is  our  earnest,  as  in 
Lhe  last  place  \s  expressed.  The  consideration  of  what  is 
neantby  the  Spirit,  here,  and  what  is  meant  by  an  earnest, 
vill  give  some  insight  into  this  privilege,  which  we  receive 
3y  the  Comforter. 

(L)  What  grace,  what  gift  of  the  Spirit  is  intended  by 
this  earnest,  some  have  made  inquiry,  I  suppose  to  no  pur- 
pose. It  is  the  Spirit  himself,  personally  considered,  that  is 
said  to  be  this  earnest;  2  Cor.  i.  22.  It  is  God  hath  given 
the  earnest  of  the  Spirit  in  our  hearts  :  an  expression  di- 
rectly answering  that  of  Gal.  iv.  6.  *  God  hath  sent  forth  the 
Spirit  of  his  Son,  into  our  hearts  :'  that  is,  the  person  of  the 
Spirit,  for  notiiing  else  can  be  called  the  Spirit  of  his  Son  : 
md  in  Eph.  i.  14.  he  hath  given  the  Spirit  (oc  for  o)  which 
Is  that  earnest.  The  Spirit  himself  of  promise  is  this  earnest. 
[n  giving  us  this  Spirit  he  gives  us  thjs  earnest. 

(2.)  An  earnest  it  is,  appajStbv,  neither  the  Greek,  nor  the 
Latin  have  any  word  to  express  directly  what  is  here  intended, 
rhe  Latins  have  made  words  for  it,  from  that  expressed  here 
in  the  Greek  :  '  arrha'  and  '  arrabo.'  The  Greek  word  is  but 
the  Hebrew 'herabon,' which  as  some  conceive  came  amongst 
them  by  the  Tyrian  merchants,  being  a  word  of  trade.     It  is 


300  OF    COMMUNION    WITH 

by  some  rendered  in  Latin,  *  pignus,'  a  '  pledge  :'  but  this 
cannot  be  here  intended.  A  pledge  is  that  property  which 
any  one  gives,  or  leaves  in  the  custody  of  another,  to  assure 
him  that  he  vi^ill  give  him,  or  pay  him,  some  other  thing  ;  in 
the  nature  of  that  which  we  call  a  pawn.  Now  the  thing 
that  is  here  intended,  is  a  part  of  that  which  is  to  come,  and 
but  a  part  of  it  according  to  the  trade  use  of  the  word,  whence 
the  metaphor  is  taken  ;  it  is  excellently  rendered  in  our  lan- 
guage, an  earnest.  An  earnest  is  part  of  the  price  of  any 
thing,  or  part  of  any  grant,  given  beforehand  to  assure  the 
person,  to  whom  it  is  given,  that  at  the  appointed  season  he 
shall  receive  the  whole  that  is  promised  him. 
That  a  thing  be  an  earnest,  it  is  required, 
[1.]  That  it  be  part  of  the  whole,  of  the  same  kind  and 
nature  with  it.  As  we  do  give  so  much  money  in  earnest  to 
pay  so  much  more. 

[2.]  That  it  be  a  confirmation  of  a  promise  and  appoint- 
ment ;  first  the  whole  is  promised,  then  the  earnest  is  given, 
for  the  good  and  true  performance  of  that  promise. 

Thus  the  Spirit  is  this  earnest.  God  gives  us  the  promise 
of  eternal  life.  To  confirm  this  to  us,  he  giveth  us  his  Spi- 
rit, which  is  as  the  first  part  of  the  promise,  to  secure  us  of 
the  whole.  Hence  he  is  said  to  be  the  earnest  of  the  inheri- 
tance that  is  promised  and  purchased. 

And  it  may  be  considered  how  it  may  be  said  to  be  an 
earnest  on  the  part  of  God,  who  gives  him,  and  on  the  part 
of  believers  who  receive  him. 

1st.  He  is  an  earnest  on  the  part  of  God,  in  that  God 
gives  him  as  a  choice  part  of  the  inheritance  itself;  and  of 
the  same  kind  with  the  whole,  as  an  earnest  ought  to  be. 
The  full  inheritance  promised,  is  the  fulness  of  the  Spirit  in 
the  enjoyment  of  God.  When  that  Spirit  which  is  given  us 
in  this  world  shall  have  perfectly  taken  away  all  sin  and 
sorrow,  and  shall  have  made  us  able  to  enjoy  the  glory  of 
God  in  his  presence,  that  is  the  full  inheritance  promised. 
So  that  the  Spirit  given  us  for  the  fitting  of  us  for  enjoyment 
of  God  in  some  measure,  whilst  we  are  here,  is  the  earnest 
of  the  whole. 

God  doth  it  to  this  purpose,  to  assure  us  and  secure  us 
of  the  inheritance ;  having  given  us  so  many  '^securities  with- 

«:  Heb.  vi.  17  ,18= 


THE    HOLY    GHOST.  301 

out  US,  his  word,  promises,  covenant,  oath,  the  revelation 
and  discovery  of  his  faithfuhiess  and  immutability  in  them 
all :  he  is  pleased  also  graciously  to  give  us  one  within  us, 
Isa.  lix.  21.  that  we  may  have  all  the  security,  we  are  ca- 
pable of.  What  can  more  be  done  ?  He  hath  given  us  of  the 
Holy  Spirit;  in  him  the  first-fruits  of  glory,  the  utmost  pledge 
of  his  love,  the  earnest  of  all. 

2dly.  On  the  part  of  believers,  he  is  an  earnest,  in  that 
he  gives  them  an  acquaintance  with, 

(1st.)  The  love  of  God;  their  acceptation  with  him  makes 
known  to  them  their  favour  in  his  sight;  that  he  is  their 
Father,  and  will  deal  with  them  as  with  children ;  and  con- 
sequently, that  the  inheritance  shall  be  theirs.  He  sends  his 
Spirit  into  our  hearts  '  crying,  Abba,  Father ;'  Gal.  iv.  6.  and 
what  is  the  inference  of  believers  from  hence,  ver.  7.  '  Then 
we  are  not  servants,  but  sons,  and  if  sons,  then  heirs  of  God :' 
the  same  apostle  again,  Rom.  viii.  17.  *  If  children,  then  heirs 
of  God  and  joint  heirs  with  Christ.'  On  that  persuasion  of 
the  Spirit,  that  we  are  children,  the  inference  is,  'then  heirs, 
heirs  of  God,  and  joint  heirs  with  Christ.'  We  have  then  a 
right  to  an  inheritance,  and  an  eviction  of  it.  This  is  the  use 
then  we  have  of  it ;  even  the  Spirit  persuading  us  of  our  son- 
ship,  and  acceptation  with  God  our  Father.  And  what  is 
this  inheritance  of  glory  ?  If  we  suffer  with  him,  we  shall  be 
glorified  together.  And  that  the  Spirit  is  given  for  this  end 
is  attested,  1  John  iii.  24.  '  Hereby  we  know,  that  heabideth 
in  us,  by  the  Spirit  which  he  hath  given  us.'  The  apostle 
is  speaking  of  our  union  with  God,  which  he  expresseth  in 
the  words  foregoing.  '  He  that  keepeth  his  commandments, 
dwelleth  in  him,  and  he  in  him.'  Of  that  union  elsewhere. 
Now  this  we  know  from  hence,  even  by  the  Spirit  which  he 
hath  given  us.  The  Spirit  acquaints  us  with  it }  not  that 
we  have  such  an  acquaintance,  but  that  the  argument  is  good 
and  conclusive  in  itself.  We  have  of  the  Spirit,  therefore  he 
dwells  in  us,  and  we  in  him,  because  indeed  his  dwelling  in 
us,  is  by  that  Spirit,  and  our  interest  in  him  is  from  thence ; 
a  sense  of  this  he  giveth  as  he  pleaseth. 

(2dly.)  The  Spirit  being  given  as  an  earnest,  acquaints  be- 
lievers with  their  inheritance  ;  1  Cor.  ii.  9.  10.  As  an  earnest 
being  part  of  the  whole,  gives  knowledge  of  it,  so  doth  the 
Spirit,  as  in  simdry  particulars  might  be  demonstrated. 


302  OF    COMMUNION   WITH 

So  is  he  in  all  respects  completely  an  earnest:  ^iven  of 
God,  received  by  us,  as  the  beginning  of  our  inheritance,  and 
the  assurance  of  it.  So  much  as  we  have  of  the  Spirit,  so 
much  we  have  of  heaven,  in  perfect  enjoyment,  and  so  much 
evidence  of  its  future  fulness.  Under  this  apprehension  of 
him  in  the  dispensation  of  grace,  do  believers  receive  him, 
and  rejoice  in  him:  every  gracious  self-evidencing  act  of  his 
in  their  hearts,  they  rejoice  in,  as  a  drop  from  heaven,  and 
long  for  the  ocean  of  it.  Not  to  drive  every  eft'ect  of  grace 
to  this  issue,  is  to  neglect  the  work  of  the  Holy  Ghost  in  us 
and  towards  us. 

There  remains  only  that  a  difference  be  in  a  few  words 
assigned  between  believers  receiving  the  Spirit,  as  an  earnest 
of  the  whole  inheritance;  and  hypocrites, '  tasting  of  the  pow- 
ers of  the  world  to  come  ;'  Heb.  v.  6.  A  taste  of  the  powers 
of  the  world  to  come,  seems  to  be  the  same  with  the  earnest 
of  the  inheritance.     But, 

[1st.]  That  by'  the  powers  of  the  world  to  come'  in  that 
place,  is  intended  the  joys  of  heaven,  there  is  indeed  no 
ground  to  imagine  :  they  are  no  where  so  called  ;  nor  doth 
it  suitably  express  the  glory  that  shall  be  revealed,  which  we 
shall  be  made  partakers  of.  It  is  doubtless  the  powerful 
ministry  of  the  ordinances  and  dispensations  of  the  times  of 
the  gospel  (there  called  to  the  Hebrews  according  to  their 
own  idiom),  the  powers  or  great  effectual  things  of  the  world 
to  come,  that  is  intended.     But, 

[2dly.]  Suppose  that  by '  the  powers  of  the  world  to  come,' 
the  glory  of  heaven  is  intended;  there  is  a  wide  difference 
between  taking  a  vanishing  taste  of  it  ourselves,  and  receiv- 
ing an  abiding  earnest  from  God  :  to  take  a  taste  of  the 
things  of  heaven,  and  to  have  them  assured  of  God,  as  from 
his  love,  differ  greatly.  A  hypocrite  may  have  his  thoughts 
raised  to  a  great  deal  of  joy  and  contentment  in  the  consi- 
deration of  the  good  things  of  the  kingdom  of  God  for  a  sea- 
son, considering  the  things  in  themselves,  but  the  Spirit,  as 
he  is  an  earnest,  gives  us  a  pledge  of  them  as  provided  for  us 
in  the  love  of  God  and  purchase  of  his  Son  Jesus  Christ. 
This  by  the  way. 

7.  The  Spirit  anoints  believers.  'We  are  anointed  by 
the  Spirit;'  2  Cor.  i.  21.  We  have  '  an  unction  from  the 
Holy  One,  and  we  know  all  things  ;'  1  John  ii.  20.  27.   I  can- 


THE    HOLY    GHOST.  303 

lot  intend  to  run  this  expression  up  into  its  rise  and  origi- 
lal ;  also,  I  have  done  it  elsewhere.  The  use  of  unctions 
n  the  judaical  church,  the  meaning  and  intendment  of  the 
ypes  attended  therewith  ;  the  offices  that  men  were  con- 
;ecrated  unto  thereby,  are  at  the  bottom  of  this  expression  ; 
learer  the  unction  of  Jesus  Christ,  from  whence  he  is  called 
Messiah,  and  the  Christ,  the  whole  performance  of  his  office 
)f  mediatorship,  being  called  also  his  anointing,  Dan.  ix. 
is  to  his  furnishment  for  it,  concurs  hereunto.  Christ  is 
said  to  be  'anointed  with  the  oil  of  gladness  above  his  fel- 
ows  ;'  Heb.  i.  9.  which  is  the  same  with  that  of  John  iii. 
54.  'God  giveth  him  not  the  Spirit  by  measure.'  We,  who 
lave  the  Spirit  by  measure,  are  anointed  with  the  '  oil  of 
gladness  ;'  Christ  hath  the  fulness  of  the  Spirit,  whence  our 
neasure  is  communicated  ;  so  he  is  anointed  above  us  ;  '  that 
n  all  things  he  may  have  the  pre-  eminence.'  How  Christ  was 
mointed  with  the  Spirit  to  his  threefold  office  of  king,  priest, 
md  prophet ;  how  by  virtue  of  an  unction  with  the  same 
spirit  dwelling  in  him  and  us,  we  become  to  be  interested  in 
:hese  offices  of  his,  and  are  made  also  kings,  priests,  and 
prophets  to  God,  is  known,  and  would  be  matter  of  a  long 
iiscourse  to  handle,  and  my  design  is  only  to  communicate 
Jie  things  treated  of. 

I  shall  only,  therefore,  fix  on  one  place,  where  the  com- 
[iiunications  of  the  Spirit  in  this  unction  of  Christ  are  enu- 
merated, of  which,  in  our  measure  from  him,  and  with  him, 
by  this  unction,  we  are  made  partakers  ;  and  that  is,  Isa.  xi. 
2,  3.  '  The  Spirit  of  the  Lord  shall  rest  upon  him,  the  Spirit 
Df  wisdom  and  understanding,  the  Spirit  of  counsel  and 
might,  the  Spirit  of  knowledge,  and  of  the  fear  of  the  Lord,' 
?cc.  Many  of  the  endowments  of  Christ,  from  the  Spirit 
wherewith  he  was  abundantly  anointed,  are  here  recounted. 
Principally  those  of  wisdom,  counsel,  and  understanding,  are 
insisted  on ;  on  the  account  whereof,  all  the  treasures  of 
wisdom  and  knowledge  are  said  to  be  in  him ;'  Col.  ii.  3.  and 
though  this  be  but  some  part  of  the  furniture  of  Jesus  Christ, 
for  the  discharge  of  his  office,  yet  it  is  such,  as  where  our 
anointing  to  the  same  purpose  is  mentioned,  it  is  said  pecu- 
liarly on  effecting  of  such  qualifications  as  these  ;  so  1  John 
ii.  20.  27.  the  work  of  the  anointing  is  to  teach  us,  the 
Spirit  therein,  is  a  Spirit  of  wisdom    and  understanding,  of 


304  OF    COMMUNION    WITH 

counsel,  knowledge,  and  quick  understanding  in  the  fear 
of  the  Lord.  So  was  the  great  promise  of  the  Comforter, 
that  he  should  teach  us  ;  John  xiv.26.  that  he  should  guide 
us  into  all  truth;  chap.  xvi.  13.  This  of  teaching  us  the 
mind  and  will  of  God,  in  the  manner  wherein  we  are  taught 
it  by  the  Spirit,  our  Comforter,  is  an  eminent  part  of  our 
unction  by  him,  which  only  I  shall  instance  in.  Give  me 
leave  to  say  there  is  a  threefold  teaching  by  the  Spirit. 

(1.)  A  teaching  by  the  Spirit  of  conviction  and  illumina- 
tion ;  so  the  Spirit  teacheth  the  world,  that  is,  many  in  it, 
by  the  preaching  of  the  word,  as  he  is  promised  to  do ; 
John  xvi.  8. 

(2.)  A  teaching  by  the  Spirit  of  sanctification,  opening 
blind  eyes,  giving  a  new  understanding,  shining  into  our 
hearts,  to  give  us  a  knowledge  of  the  glory  of  God,  in  the 
face  of  Jesus  Christ,  enabling  us  to  receive  spiritual  things 
in  a  spiritual  light,  1  Cor.  ii.  8.  giving  a  saving  knowledge 
of  the  mystery  of  the  gospel ;  and  this  in  several  degrees  is 
common  to  believers. 

(3.)  A  teaching  by  the  Spirit  of  consolation,  making 
sweet,  useful,  and  joyful  to  the  soul,  the  discoveries  that  are 
made  of  the  mind  and  will  of  God  in  the  light  of  the  Spirit 
of  sanctification.  Here  the  oil  of  the  Spirit,  is  called  the 
'oil  ofgladness,'that  which  brings  joy  and  gladness  with  it; 
and  the  name  of  Christ  thereby  discovered,  is  a  '  sweet  oint- 
ment poured  forth,'  that  causeth  souls  to  run  after  him  with 
joy  and  delight;  Cant.  i.  2.  We  see  it  by  daily  experience,  that 
very  many  have  little  taste  and  sweetness  and  relish  in  their 
souls  of  those  truths,  which  yet  they  savingly  know  and  be- 
lieve ;  but  when  we  are  taught  by  this  unction,  oh  how  sweet 
is  every  thing  we  know  of  God!  As  we  may  see  in  the  place 
of  John,  where  mention  is  made  of  the  teaching  of  this  unc- 
tion, it  respects  peculiarly  the  Spirit  teaching  of  us  the  love 
of  God  in  Christ,  the  shining  of  his  countenance,  which,  as 
David  speaks,  puts  gladness  into  our  hearts ;  Psal.  iv.  6,  7. 

We  have  this  then  by  the  Spirit,  he  teacheth  us  of  the 
love  of  God  in  Christ,  he  makes  every  gospel  truth  as  wine 
well  refined  to  our  souls,  and  the  good  things  of  it,  to  be  a 
feast  of  fat  things  ;  gives  us  joy  and  gladness  of  heart  with 
all  that  we  know  of  God,  which  is  the  great  preservative  of 
the  soul  to  keep  it  close  to  truth.     The  apostle  speaks  of  our 


THE    HOLY    GHOST.  305 

teaching  by  this  unction,  as  the  means  whereby  we  are  pre- 
served from  seduction.     Indeed,  to  know  any  truth  in  the 
power,  sweetness,  joy,  and  gladness  of  it,  is  that  great  se- 
curity of  the  soul's  constancy  in  the  preservation  and  retain- 
ing of  it.     They  will  readily  change  truth  for  error,  who  find 
no  more  sweetness  in  the  one  than  in  the  other,     I  must  crave 
the  reader's  pardon,  for  my  brief  passing  over  these  great 
things  of  the  gospel ;  my  present  design  is  rather  to  enume- 
rate, than  to  unfold  them.     This  one  work  of  the  Holy  Ghost, 
might  it  be  pursued,  would  require  a  fuller  discourse  than  I 
can  allot  unto  the  whole  matter  in  hand.     All  the  privileges 
we  enjoy,  all  the  dignity  and  honour  we  are  invested  withal, 
our  whole  dedication  unto  God,  our  nobility  and  royalty,  our 
interest  in  all  church  advantages,  and  approaches  to  God  in 
worship,  our  separation  from  the  world,  the  name  whereby 
we  are  called,  the  liberty  we  enjoy,  all  flow  from  this  head, 
are  all  branches  of  this  effect  of  the  Holy   Ghost.     I  have 
mentioned  only  our  teaching  by  this  unction  ;  a  teaching 
that  brings  joy  and  gladness  with   it,  by  giving  the  heart  a 
sense  of  truth  wherein  we  are  instructed.     When  we  find 
any  of  the  good  truths  of  the  gospel  come  home  to  our  souls, 
with  life,  vigour,  and  power;  giving  us  gladness  of  heart, 
transforming  us  into  the  image  and  likeness  of  it,  the  Holy 
Ghost  is  then  at  his  work;  is  pouring  out  of  his  oil. 

8.  We  have  adoption  also  by  the  Spirit ;  hence  he  is  called 
the  "Spirit  of  adoption;'  that  is,  either  he  who  is  given  to 
idopted  ones,  to  secure  them  of  it,  to  beget  in  their  hearts 
X  sense  and  persuasion  of  the  Father's ado])ting love;  or  else 
;o  give  ihera  the  privilege  itself,  as  is  intimated,  John  i.  12. 
Neither  is  that  opposite  hereunto  which  we  have.  Gal.  iv. 
3-  for  God  may  send  the  Spirit  of  supplication  into  our  hearts, 
Decause  we  are  sons,  and  yet  adopted  by  his  Spirit.  But  of 
)f  this  elsewhere. 

9.  He  is  also  called  the  '  Spirit  of  supplication  ;'  under 
vhich  notion  he  is  promised,  Zech.  xii.  10.  and  how  he 
fleets  that  in  us,  is  declared,  Rom.  viii.  26,  27.  Gal. 
V.  6.  and  we  are  thence  said  to  'pray  in  the  Holy  Ghost.' 
Dur  prayers  may  be  considered  two  ways. 

(1.)  First  as  a  spiritual  duty  required  of  us  by  God;  and 
lothey  are  wrought  in  us  by  the  Spirit  of  sanctification,  which 
lelps  us  to  perform  all  our  duties,  by  exalting  all  the  facul- 

VOL.    X.  X 


306  OF    COMIHUNION    WITH 

ties  of  the  soul  for  the  spiritual  discharge  of  their  respective 
offices  in  them. 

(2.)  As  a  means  of  retaining  communion  with  God, 
whereby  we  sweetly  ease  our  hearts  in  the  bosom  of  the 
Father,  and  receive  in  refreshing  tastes  of  his  love.  The 
soul  is  never  more  raised  with  the  love  of  God,  than  when 
by  the  Spirit  taken  into  intimate  communion  with  him,  in 
the  discharge  of  this  duty  ;  and  therein  it  belongs  to  the 
Spirit  of  consolation,  to  the  Spirit  promised  as  a  com- 
forter. And  this  is  the  next  thing  to  be  considered  in  our 
communion  with  the  Holy  Ghost;  namely,  what  are  the  pe- 
culiar effects  which  he  worketh  in  us,  and  towards  us,  being 
so  bestowed  on  us,  as  was  declared,  and  working  in  the  way 
and  manner  insisted  on.  Now  these  are,  his  bringing  the 
promises  of  Christ  to  remembrance,  glorifying  him  in  our 
hearts,  shedding  abroad  the  love  of  God  in  us,  witnessing 
with  us,  as  to  our  spiritual  estate  and  condition,  sealing  us 
to  the  day  of  redemption;  being  the  earnest  of  our  inherit- 
ance, anointing  us  with  privileges  as  to  their  consolation, 
confirming  our  adoption,  and  being  present  with  us  in  our 
supplications.  Here  is  the  wisdom  of  faith  ;  to  find  out, 
and  meet  with  the  Comforter  in  all  these  things  ;  not  to  lose 
their  sweetness,  by  lying  in  the  dark  to  their  author,  nor 
coming  short  of  the  returns  which  are  required  of  us. 


CHAP.  IV. 

The  general  consequences  in  the  hearts  of  believers,  of  the  effects  of  the 
Holy  Ghost  before-mentioned.  Consolation  ;  its  adjuncts,  peace, joy  ;  how 
it  is  wrought  immediately,  mediately. 

Having  proceeded  thus  far  in  discovering  the  way  of  our 
communion  with  the  Holy  Ghost,  and  insisted  on  the  most 
noble  and  known  effects  that  he  produceth,  it  remains  that 
it  be  declared,  what  general  consequences  of  these  effects 
there  are  brought  forth  in  the  hearts  of  believers  ;  and  so  we 
shall  at  least  have  made  mention  of  the  main  heads  of  his 
dispensation  and  work  in  the  economy  of  grace.     Now  these 


THE    HOLY    GHOST.  307 

[as  with  the  former)  I  shall  do  little  more  than  name  ;  it 
being  not  at  all  in  my  design  to  handle  the  natures  of  them, 
but  only  to  shew  what  respects  they  bear  to  the  business  in 
land. 

1.  Consolation  is  the  first  of  these.  'The  disciples 
.valked  in  the  fear  of  the  Lord,  and  in  the  consolation  of  the 
Holy  Ghost;'  Acts  ix.  31.  av  t7j  vapaKXricru  tov  ayiov  Trvtvfxa- 
roQ.  He  is  6  irapoKXriTOQ,  and  he  gives  TraQCLKX^mv,  from  his 
,vork  towards  us,  and  in  us,  we  have  comfort  and  consolation, 
rhis  is  the  first  general  consequent  of  his  dispensation 
md  work.  Whenever  there  is  mention  made  of  comfort  and 
consolation  in  the  Scripture  given  to  the  saints  (as  there 
s  most  frequently),  it  is  the  proper  consequent  of  the  work 
)f  the  Holy  Ghost  towards  them.  Comfort  or  consolation  in 
general,  is  the  setting  and  composing  of  the  soul  in  rest  and 
contentedness  in  the  midst  of,  or  from  troubles,  by  the  consi- 
leration  or  presence  of  some  good  wherein  it  is  interested, 
)utweighing  the  evil,  trouble,  or  perplexity  that  it  hath  to 
vrestle  withal.  Where  mention  is  made  of  comfort  and 
consolation,  properly  so  called,  there  is  relation  to  trouble 
)r  perplexity;  so  the  apostle,  1  Cor.  i.  5,  6.  'As  the  suf- 
ferings of  Christ  abound  in  us,  so  our  consolation  also 
iboundeth  by  Christ.'  Suffering  and  consolation  are  op- 
)Osed,  the  latter  being  a  relief  against  the  former;  so  are 
ill  the  promises  of  comfort,  and  all  the  expressions  of  it  in 
he  Old  and  New  Testament,  still  proposed  as  reliefs  against 
rouble. 

And,  as  I  said,  consolation  ariseth  from  the  presence  or 
consideration  of  a  greater  good,  that  outbalances  the  evil 
)r  perplexity,  wherewith  we  are  to  contend.  Now  in  the 
iffects  or  acts  of  the  Holy  Ghost  before-mentioned,  lie  all 
he  springs  of  our  consolation.  There  is  no  comfort  but 
Tom  them ;  and  there  is  no  trouble,  that  we  may  not  have 
comfort  in  and  against,  by  them.  That  a  man  may  have  con- 
solation in  any  condition,  nothing  is  required  but  the  pre- 
sence of  a  good,  rendering  the  evil,  wherewith  he  is  pressed, 
nconsiderable  to  him.  Suppose  a  man  under  the  greatest 
calamity  that  can  possibly  befall  a  child  of  God,  or  a  con- 
iuence  of  all  those  evils  numbered  by  Paul,  Rom.  viii.  38, 
k.c.  let  this  man  have  the  Holy  Ghost,  performing  the 
works  mentioned  before  towards  him,  and   in  despite  of  all 

X  2 


308  OF    COMMUNION    WITH 

his  evil,  his  consolations  will  abound.  Suppose  him  to  have 
a  sense  of  the  love  of  God  all  the  while  shed  abroad  in  his 
heart,  a  clear  witness  within  that  he  is  a  child  of  God,  ac- 
cepted with  him,  that  he  is  sealed  and  marked  of  God  for 
his  own,  that  he  is  an  heir  of  all  the  promises  of  God,  and 
the  like,  it  is  impossible  that  man  should  not  triumph  in  all 
his  tribulations. 

From  this  rise  of  all  our  consolation,  are  those  descrip- 
tions which  we  have  of  it  in  the  Scripture,  from  its  pro- 
perties and  adjuncts.    As 

(1.)  It  is  abiding.  Thence  it  is  called  'everlasting con- 
solation ;'  2  Thess.  ii.  16. '  God  our  Father,  which  hath  loved 
us,  and  given  us  everlasting  consolation,'  that  is,  comfort  that 
vanisheth  not ;  and  that  because  it  riseth  from  everlasting 
things.  There  may  be  some  perishing  comfort  given  for  a 
little  season,  by  perishing  things  ;  but  abiding  consolation, 
which  we  have  by  the  Holy  Ghost,  is  from  things  everlasting. 
Everlasting  love,  eternal  redemption,  an  everlasting  inherit- 
ance. 

(2.)  Strong.  Heb.  vi.  18.  'That  the  heirs  of  the  promise 
should  receive  strong  consolation.'  As  strong  opposition 
lies  sometimes  against  us,  and  trouble,  whose  bands  are 
strong,  so  is  our  consolation  strong ;  it  abounds,  and  is  un- 
conquerable ;  lax^p^  7rajoaKXrj(Ttc  -  it  is  such,  as  will  make  its 
way  through  all  opposition,  it  confirms,  corroborates,  and 
strengthens  the  heart  under  any  evil,  it  fortifies  the  soul,  and 
makes  it  able  cheerfully  to  undergo  any  thing  that  it  is  called 
unto,  and  that  because  it  is  from  him  who  is  strong. 

(3.)  It  is  precious.  Hence  the  apostle  makes  it  the 
great  motive  unto  obedience,  which  he  exhorts  the  Philip- 
pians  unto,  chap.  ii.  1.  '  If  therebe  any  consolation  in  Christ.' 
If  you  set  any  esteem  and  valuation  upon  this  precious 
mercy  of  consolation  in  Christ,  by  those  comforts,  let  it  be 
so  with  you. 

And  this  is  the  first  general  consequent  in  the  hearts  of 
believers,  of  those  great  effects  of  the  Holy  Ghost  before- 
mentioned.  Now  this  is  so  large  and  comprehensive,  com- 
prising so  many  of  our  concernments  in  our  walking  with 
God,  that  the  Holy  Ghost  receives  his  denomination,  as  to 
the  whole  work  he  hath  to  perform  for  us  from  hence ;  he 
is  the  Comforter;  as  Jesus  Christ,  from  the  work  of  redemp- 


THE    HOLY    GHOST.  309 

tion  and  salvation,  is  the  Redeemer  and  Saviour  of  his 
church.  Now  as  we  have  no  consolation  but  from  the  Holy 
Ghost,  so  all  his  effects  towards  us,  have  certainly  this  con- 
sequent, more  or  less,  in  us.  Yea,  I  dare  say,  whatever  we 
have  in  the  kinds  of  the  things  before-mentioned  that  brings 
not  consolation  with  it,  in  the  root  at  least,  if  not  in  the 
ripe  fruit,  is  not  of  the  Holy  Ghost.  The  way  whereby 
comfort  issues  out  from  those  works  of  his,  belongs  to  par- 
ticular cases.  The  fellowship  we  have  with  him,  consists 
in  no  small  portion  of  it,  in  the  consolation  we  receive  from 
him.  This  gives  us  a  valuation  of  his  love,  teacheth  whither 
to  make  applications  in  our  distress  ;  whom  to  pray  for,  to 
pray  to,  whom  to  wait  upon,  in  perplexities. 

2.  Peace  ariseth  hence  also  ;  Rom.  xv.  13.  '  The  God  of 
hope  fill  you  with  all  peace  in   believing,  that   you   may 
abound  in  hope  through  the  power  of  the  Holy  Ghost.'     The 
power  of  the  Holy  Ghost,  is  not  only  extended  to  hope,  but 
to  our  peace  also  in  believing.     So  is  it  in  the  connexion  of 
those  promises,  John  xiv.  26,  27.  *  I  will  give  you  the  Com- 
forter :'  and  what  then?  what  follows  that  grant?  '  Peace,' 
saith  he,  '  I  leave  with  you,  my  peace  I  give  unto  you.'  Nor 
doth  Christ  otherwise  leave  his  peace,   or  give  his  peace 
unto  them,  but  by  bestowing  the  Comforter  on  them.     The 
peace  of  Christ  consists  in  the  soul's  sense  of  its  acceptation 
with  God  in  friendship.    So  is  Christ  said  to  be  *  our  peace,' 
Eph.  ii.  14.  by  slaying  the  enmity  between  God  and  us,  and 
in  taking  away  the  handwriting,  that  was  against  us ;  Rom. 
V.  1.  *  Being  justified  by  faith,  we  have  peace  with  God.' 
A  comfortable   persuasion  of  our  acceptation  with  God  in 
Christ,  is  the  bottom  of  this  peace,  it  enwraps  deliverance 
from  eternal  wrath,  hatred,  curse,  condemnation;  all  sweetly 
afFectins:  the  soul  and  conscience. 

And  this  is  a  branch  from  the  same  root  with  that  fore- 
going ;  a  consequent  of  the  effects  of  the  Holy  Ghost  be- 
fore-mentioned. Suppose  a  man  chosen  in  the  eternal  love 
of  the  Father,  redeemed  by  the  blood  of  the  Son;  and  jus- 
tified freely  by  the  grace  of  God,  so  that  he  hath  a  right  to 
all  the  promises  of  the  gospel ;  yet  this  person  can  by  no 
reasonings  nor  arguings  of  his  own  heart,  by  no  consider- 
ations of  the  promises  themselves,  nor  of  the  love  of  God, 
or  grace  of  Christ  in  them,  be  brought  to  any  establishment 


310  OF    COMMUNION    WITH 

in  peace,  until  it  be  produced  in  him,  as  a  fruit  and  conse- 
quent of  the  work  of  the  Holy  Ghost  in  him,  and  towards 
him.  Peace  is  the  fruit  of  the  Spirit ;  Gal.  v.  22.  The  sa- 
vour of  the  Spirit  is  life  and  peace  ;  Rom.  viii.  6.  All  we 
have  is  from  him,  and  by  him. 

3.  Joy  also  is  of  this  number.  The  Spirit,  as  was  shewed, 
is  called  '  the  oil  of  gladness,'  Heb.  i.  10.  his  anointing  brings 
gladness  with  it,  Isa.  Ixi.  3.  'the  oil  of  joy  for  mourning/ 
'  The  kingdom  of  God  is  righteousness,  peace,  and  joy  in  the 
Holy  Ghost;'  Rom.  xiv.  17.  1  Thess.i.  6.  Received  the  gos- 
pel, '  with  joy  in  the  Holy  Ghost.'  'With  joy,'  as  Peter  tells 
believers,  '  unspeakable,  and  full  of  glory  ;'  1  Pet.  i.  8.  To 
give  joy  to  the  hearts  of  believers,  is  eminently  the  work  of 
the  Comforter,  and  this  he  doth  by  the  particulars  before  in- 
stanced in ;  that '  rejoicing  in  hope  of  the  glory  of  God,'  men- 
tioned Rom.  V.  2.  which  carries  the  soul  through  any  tribu- 
lation even  with  glorifying,  hath  its  rise  in  the  Spirit's 
'  sheddino;  abroad  the  love  of  God  in  our  hearts ;'  ver.  5. 
Now  there  are  two  ways,  whereby  the  Spirit  worketh  this 
joy  in  the  hearts  of  believers. 

(1.)  He  doth  it  immediately  by  himself;  without  the 
consideration  of  any  other  acts,  or  works  of  his,  or  the  inter- 
position of  any  reasonings,  or  deductions,  and  conclusions. 
As  in  sanctification,  he  is  a  well  of  water  springing  up  in  the 
soul,  immediately  exerting  his  efficacy  and  refreshment ; 
so  in  consolation,  he  immediately  works  the  soul  and  minds 
of  men  to  a  joyful  rejoicing  and  spiritual  frame,  filling 
them  with  exultation  and  gladness ;  not  that  this  arises  from 
our  reflex  consideration  of  the  love  of  God  ;  but  rather  gives 
occasion  thereunto  :  v/hen  he  so  sheds  abroad  the  love  of 
God  in  our  hearts,  and  so  filling  them  with  gladness  by  a 
immediate  act  and  operation  (as  he  caused  John  baptist  to 
leap  for  joy  in  the  womb,  upon  the  approach  of  the  mother 
of  Jesus).  Then  doth  the  soul  even  from  hence,  raise  itself 
to  a  consideration  of  the  love  of  God,  whence  joy  and  re- 
joicing doth  also  flow.  Of  this  joy  there  is  no  account  to 
be  given,  but  that  the  Spirit  worketh  it,  when,  and  how  he 
will ;  he  secretly  infuseth  and  distils  it  into  the  soul,  pre- 
vailing against  all  fears  and  sorrows,  filling  it  with  glad- 
ness, exultations,  and  sometimes  with  unspeakable  raptures 
of  mind. 


THE    HOLY    GHOST.  311 

(2.)  Mediately,  by  his  other  works  towards  US.     He  gives 
a  sense  of  the  love  of  God,  with  our  adoption   and  accep- 
tation with  him ;  and  on  the  consideration  thereof,  enables 
us  to  receive  it.     Let  what  hath  been  spoken  of  his   ope- 
rations towards  us  be  considered,  what  assurance  he  gives  us 
of  the  love  of  God,  what  life,  power,  and  security,  what 
pledge  of  our  eternal  welfare,  audit  will  be  easily  perceived, 
that  he  lays  a  sufficient  foundation  of  this  joy  and  gladness. 
Not  that  we  are  able  upon  any  rational  consideration,   de- 
duction, or  conclusion,  that  we  can  make   from  the  things 
mentioned,  to  affect  our  hearts  with   the  joy  and  gladness 
intended  ;   it  is  left  no  less  the  proper  work  of  the  Spirit  to 
do  it   from  hence  and  by  the  intervenience  of  these  consi- 
derations, than  to  do  it  immediately  without  them.     This 
process  of  producing  joy  in  the  heart  we  have,  Psal.  xxiii.  5,6. 
*  Thou  anointest  my  head  with  oil.'  Hence  is  the  conclusion, 
as  in  the  way  of  exultation,  '  surely  goodness  and  mercy 
shall  follow  me.'    Of  this  effect  of  the  Comforter,  see  fsa, 
XXXV.  throughout. 

4.  Hope  also  is  an  effect  of  those  workings  of  the  Holy 
Ghost  in  us,  and  towards  us;  Rom.  xv.  13.  The&e,  I  say, 
are  the  general  consequents  of  the  effects  of  the  Holy  Ghost 
upon  the  hearts  of  believers  ;  which,  if  we  might  consider 
them  in  their  offspring  with  all  the  branches  that  shoot  out 
from  them,  in  exultation,  assurance,  boldness,  confidence, 
expectation,  glorying,  and  the  like,  it  would  appear  how 
far  our  whole  communion  with  God  is  influenced  by  them. 
But  I  only  name  the  heads  of  things,  and  hasten  to  what 
remains;  it  is  the  general  and  particular  way  of  our  com- 
munion with  the  Holy  Ghost,  that  should  nextly  ensue,  but 
that  some  other  considerations  necessarily  do  here  interpose 
themselves. 


312  OF    COMMUNION    WITH 


CHAP.  V. 

Some  ohsei-vations  and  inferences  from  discourses  foregoing  concerning  the 
Spirit.  The  contempt  of  the  whole  ^administration  of  the  Spirit  bi/  some. 
The  vain  pretence  of  the  Spirit  by  others.     The  false  spirit  discovered. 

This  process  being  made,  I  should  now  shew  immediately 
how  we  hold  the  communion  proposed  with  the  Holy  Ghost, 
in  the  things  laid  down,  and  manifested  to  contain  his  pe- 
culiar work  towards  us.  But  there  are  some  miscarriages 
in  the  world  in  reference  unto  this  dispensation  of  the  Holy 
Ghost,  both  on  the  one  hand  and  the  other,  in  contempt  of 
his  true  work,  and  pretence  of  that  which  is  not,  that  I  can- 
not but  remark  in  my  passage  ;  which  to  do  shall  be  the  bu- 
siness of  this  chapter. 

1.  Take  a  view  then  of  the  state  and  condition  of  them 
who,  professing  to  believe  the  gospel  of  Jesus  Christ,  do  yet 
contemn  and  despise  his  Spirit  as  to  all  its  operations,  gifts, 
graces,  and  dispensations,  to  his  churches  and  saints.  Whilst 
Christ  was  in  the  world  with  his  disciples,  he  made  them  no 
greater  promise,  neither  in  respect  of  their  own  good,  nor  of 
carrying  on  the  work  which  he  had  committed  to  them,  than 
this  of  giving  them  the  Holy  Ghost.  Him  he  instructeth 
them  to  pray  for  of  the  Father,  as  that  which  is  needful  for 
them,  as  bread  for  children  ;  Luke  xi.  13.  Him  he  promiseth 
them,  as  a  well  of  water  springing  up  in  them,  for  their  re- 
freshment, strengthening,  and  consolation,  unto  everlasting 
life  ;  John  vii.  37 — 39.  as  also  to  carry  on,  and  accom- 
plish the  whole  work  of  the  ministry  to  them  committed ; 
John  xvi.  8 — 10.  with  all  those  eminent  works  and  privi- 
leges before-mentioned.  And  upon  his  ascension,  this  is  laid 
as  the  bottom  of  that  glorious  communication  of  gifts  and 
graces  in  his  plentiful  effusion  mentioned,  Eph.  iv.  8.  11,  12. 
namely,  that  he  had  received  of  the  Father  the  promise  of 
the  Holy  Ghost,  Acts  ii.  33.  and  that  in  such  an  eminent 
manner,  as  thereby  to  make  the  greatest  and  most  glorious 
difference  between  the  administration  of  the  new  covenant 
and  old.  Especially  doth  the  whole  work  of  the  ministry 
relate  to  the  Holy  Ghost,  though  that  be  not  my  present 


THE    HOLY    GHOST.  113 

business  to  evince.  He  calls  men  to  that  work,  and  they  are 
separated  unto  him  ;  Acts  xiii.  2.  he  furnisheth  them  with 
gifts  and  abilities  for  that  employment ;  1  Cor.  xii.  7 — 10. 
So  that  the  whole  religion  we  profess  without  this  adminis- 
tration of  the  Spirit,  is  nothing  ;  nor  is  there  any  fruit  with- 
out it  of  the  resurrection  of  Christ  from  the  dead. 

This  being  the  state  of  things,  that  in  our  worship  of  and 
obedience  to  God,  in  our  own  consolation,  sanctification, 
and  ministerial  employment,  the  Spirit  being  the  principle, 
the  life,  soul,  the  all  of  the  whole ;  yet  so  desperate  hath 
been  the  malice  of  Satan,  and  wickedness  of  men,  that  their 
great  endeavour  hath  been,  to  shut  him  quite  out  of  all  gos- 
pel administrations. 

First,  his  gifts  and  graces  were  not  only  decried,  but  al- 
most excluded  from  the  public  worship  of  the  church,  by  the 
imposition  of  an  opcrous  form  of  service,  to  be  read  by  the 
minister  ;  which  to  do,  is  neither  a  peculiar  gift  of  the  Holy 
Ghost  to  any,  nor  of  the  ministry  at  all.  It  is  marvellous  to 
consider  what  pleas  and  pretences  were  invented,  and  used 
by  learned  men,  from  its  antiquity,  its  composure  and  appro- 
bation by  martyrs,  the  beauty  of  uniformity  in  the  worship 
of  God  established,  and  pressed  thereby.  Sic.  for  the  defence 
and  maintenance  of  it.     But  the  main  argument  they  insisted 
on,  and  the  chief  field  wherein  they  expatiated,  and  laid  out 
all  their  eloquence,  was,   the  vain  babbling  repetitions  and 
folly  of  men   praying  by  the  Spirit.     When  once  this  was 
fallen  upon,  all  (at  least  as  they  supposed)  was  carried  away 
before  them,  and  their  adversaries  rendered  sufficiently  ridi- 
culous ;  so  great  is  the  cunning  of  Satan,  and  so  unsearch- 
able are  the  follies  of  the   hearts  of  men.     The  sum  of  all 
these  reasonings  amount  to  no  more  but  this ;  Though  the 
Lord  Jesus  Christ  hath  promised  the  Holy  Ghost  to  be  with 
his  church  to  the  end  of  the  world,  to  fit  and  furnish  men 
with  gifts  and  abilities,   for  the  carrying  on  of  that  worship 
which  he  requires  and  accepteth  at  our  hands,  yet  the  work 
is  not  done  to  the  purpose ;  the  gifts  he  bestows,  are  not 
sufficient  to  that  end,  neither  as  to  invocation,  nor  doctrine, 
and  therefore  we  will  not  only  help  men  by  our  directions, 
but  exclude  them  from  their  exercise.     This,  I  say,  was  the 
sum  of  all,  as  I  could    undeniably  evidence,  were  that  my 
present  business.     What  innumerable  evils  ensue  on  this 


314  OF    COMMUNION    WITH 

principle,  in  a  formal  setting  apart  of  men  to  the  ministry, 
who  had  never  once  'tasted  of  the  powers  of  the  world  to 
come,'  nor  received  any  gifts  from  the  Holy  Ghost  to  that 
purpose  ;  of  crying  up,  and  growing  in,  an  outsidepompous 
worship,  wholly  foreign  to  the  power  and  simplicity  of  the 
gospel;  of  silencing,  destroying,  banishing  men,  whose  mi- 
nisti'y  was  accompanied  with  the  evidence  and  demon- 
stration of  the  Spirit,  I  shall  not  need  to  declare.  This  is 
that  I  aim  at,  to  point  out  the  public  contempt  of  the  Holy 
Ghost,  his  gifts  and  graces,  with  their  administration  in  the 
church  of  God,  that  hath  been  found  even  where  the  gospel 
hath  been  professed. 

Again,  it  is  a  thing  of  most  sad  consideration,  once  to  call 
to  mind,  the  improvement  of  that  principle  of  contempt  of  the 
Spirit  in  private  men,  and  their  ways.  The  name  of  the 
Spirit  was  grown  a  term  of  reproach.  To  plead  for,  or  pre- 
tend to,  pray  by  the  Spirit,  was  enough  to  render  a  man  the 
object  of  scorn  and  reproach  from  all  sorts  of  men,  from  the 
pulpit  to  the  stage.  What!  you  are  full  of  the  Spirit,  you 
will  pray  by  the  Spirit,  you  have  the  gift,  let  us  hear  your 
nonsense ;  and  yet  perhaps  these  men  would  think  them- 
selves wronged,  not  to  be  accounted  Christians.  Christians, 
yea,  have  not  some  pretending  themselves  to  be  leaders  of 
the  flock;  yea,  mounted  a  story  or  two  above  their  brethren, 
and  claiming  a  rule  and  government  over  them,  made  it  their 
business  to  scoff  at,  and  reproach  the  gifts  of  the  Spirit  of 
God  ?  And  if  this  were  the  frame  of  their  Spirit,  what  might 
be  expected  from  others  of  professed  profaneness  ?  It  is  not 
imaginable  to  what  height  of  blasphemy,  the  process  in  this 
kind  amounted.  The  Lord  grant  there  be  nothing  of  this 
cursed  leaven  still  remaining  amongst  us.  Some  bleatings 
of  ill  importance  are  sometimes  heard.  Is  this  the  fellow- 
ship of  the  Holy  Ghost  that  believers  are  called  unto?  Is 
this  the  due  entertainment  of  him  whom  our  Saviour  pro- 
mised to  send  for  the  supply  of  his  bodily  absence,  so  as  we 
might  be  no  losers  thereby  ?  Is  it  not  enough  that  men  should 
be  contented  with  such  a  stupid  blindness,  as  being  called 
Christians,  to  look  no  farther  for  this  comfort  and  consolation, 
than  moral  considerations  common  to  heathens,  would  lead 
them  ;  when  one  infinitely  holy  and  blessed  person  of  the  Tri- 
nity, hath  taken  this  office  upon  him  to  be  our  Comforter,  but 


THE    HOLY    GHOST.  315 

they  must  oppose  and  despise  him  also  ?  Nothing  more  dis- 
covers how  few  there  are  in  the  world,  that  have  interest  in  that 
blessed  name  whereby  we  are  all  called.  But  this  is  no  place 
to  pursue  this  discourse.  The  aim  of  this  discourse  is  to 
evince  the  folly  and  madness  of  men  in  general,  who  profess 
to  own  the  gospel  of  Christ,  and  yet  condemn  and  despise 
his  Spirit,  in  whomsoever  he  is  manifested.  Let  us  be  zea- 
lous of  the  gifts  of  the  Spirit,  not  envious  at  them. 

From  what  hath  been  discoursed  we  may  also  try  the 
spirits  that  are  gone  abroad  in  the  world ;  and  which  have 
been  exercisino;  themselves  at  several  seasons,  ever  since  the 
ascension  of  Christ.  The  iniquity  of  the  generation  that  is 
past  and  passing  away, lay  in  open  cursed  opposition  to  the 
Holy  Ghost.  God  hath  been  above  them  wherein  they  be- 
haved themselves  presumptuously.  Satan,  whose  design  as 
he  is  God  of  this  world,  is  to  be  uppermost,  not  to  dwell 
wholly  in  any  form  cast  down  by  the  providence  of  God,^hath 
now  transformed  himself  into  an  angel  of  light,  and  he  will 
pretend  the  Spirit  also,  and  only.  But  there  are  seducing 
spirits;  1  Tim.  iv.  1.  and  we  have  a  command  not  to  be- 
lieve every  spirit,  but  *  try  the  spirits;'  1  John  iv.  1.  and 
the  reason  added,  is,  because  *  many  false  spirits  are  gone 
abroad  in  the  world  ;'  that  is,  men  pretending  to  the  revela- 
tion of  new  doctrines  by  the  Spirit,  whose  deceits  in  the 
first  church  Paul  intimateth,  2  Thess.  ii.  2.  calling  on  men 
not  to  be  shaken  in  mind  by  spirit.  The  truth  is,  the  spirits 
of  these  days  are  so  gross,  that  a  man  of  a  very  easy  discern- 
ing, may  find  them  out;  and  yet  their  delusion  so  strong, 
that  not  a  few  are  deceived.  This  is  one  thing  that  lies  evi- 
dent to  every  eye  ;  that  according  to  his  wonted  course, 
Satan  with  his  delusions  is  run  into  an  extreme  to  his  for- 
mer actings. 

Not  long  since,  his  great  design,  as  I  manifested,  was  to 
cry  up  ordinances  without  the  Spirit,  casting  all  the  reproach 
that  he  could  upon  him  ;  now  to  cry  up  a  spirit  without  and 
against  ordinances,  casting  all  reproach,  and  contempt  pos- 
sible upon  them.  Then  he  would  have  a  ministry  without 
the  Spirit ;  now  a  spirit  without  a  ministry.  Then  the  read- 
ing of  the  word  might  suffice  without  either  preaching,  or 
praying  by  the  Spirit ;  now  the  Spirit  is  enough  without  read- 
ing or  studying  the  word  at  all.     Then  he  allowed  a  literal 


316  OF    COMMUNION    WITH 

embracing  of  what  Christ  had  done  in  the  flesh  ;  now  he  talks 
of  Christ  in  the  Spirit  only,  and  denies  him  to  be  come  in 
the  flesh,  the  proper  character  of  the  false  spirit,  we  are 
warned  of,  1  John  i.  3.  Now  because  it  is  most  certain  that 
the  Spirit  which  we  are  to  hear  and  embrace,  is  the  Spi- 
rit promised  by  Christ,  which  is  so  clear,  that  him  the  Mon- 
tanist's  paraclete,  yea,  and  Mahomet  pretended  himself  to 
be,  and  those  of  our  days  affirm  also  pretend  the  same  ;  let 
us  briefly  try  them  by  some  of  the  effects  mentioned,  which 
Christ  hath  promised  to  give  the  Holy  Ghost  for. 

The  first  general  effect,  as  was  observed,  was  this ;  that 
he  *  should  brino;  to  remembrance  the  thing^s  that  Christ 
spake  for  our  guidance  and  consolation.'  This  was  to  be 
the  work  of  the  Holy  Ghost  towards  the  apostles,  who  were 
to  be  the  penmen  of  the  Scriptures :  this  is  to  be  his  work 
towards  believers  to  the  end  of  the  world.  Now  the  things 
that  Christ  hath  spoken  and  did,  are  written  that  we  might 
believe, '  and  believing  have  life  through  his  name  ;'  John  xx. 
30.  they  are  written  in  the  Scripture.  This  then  is  the  work 
of  the  Spirit,  which  Christ  hath  promised,  he  shall  bring  to 
our  remembrances  and  give  us  understanding  of  the  words 
of  Christ  in  the  Scripture  for  our  guidance  and  consolation. 
Is  this  now  the  work  of  the  Spirit,  which  is  abroad  in  the 
world,  and  perverteth  many?  Nothing  less.  His  business 
is  to  decry  the  things  that  Christ  hath  spoken  which  are 
written  in  the  word  ;  to  pretend  new  revelations  of  his  own  ; 
to  lead  men  from  the  written  word,  wherein  the  whole  work 
of  God,  and  all  the  promises  of  Christ  are  recorded. 

Again,  the  work  of  the  Spirit  promised  by  Christ,  is  to 
glorify  him.  'He  shall  glorify  me,  for  he  shall  take  of  mine 
and  shew  it  unto  you  ;'  John  xvi.  14.  Him  who  was  to  suffer 
at  Jerusalem,  who  then  spake  to  his  disciples ;  it  was  to  make 
him  glorious,  honourable,  and  of  high  esteem  in  the  hearts 
of  believers,  and  that  by  shewing  his  things,  his  love,  kind- 
ness, grace,  and  purchase  unto  them.  This  is  the  work  of 
the  Spirit.  The  work  of  the  Spirit,  that  is  gone  abroad,  is  to 
glorify  itself;  to  decry,  and  render  contemptible  Christ  that 
suffered  for  us  under  the  name  of  a  Christ  without  us  ;  which 
it  slights  and  despiseth,  and  that  professedly.  Its  own  glory, 
its  own  honour,  is  all  that  it  aims  at;  wholly  inverting  the 
order  of  the  divine  dispensations.     The  fountain  of  all  be- 


THE    HOLY    GHOST.  317 

ing  and  lying  in  the  Fatlier's  love,  the  Son  came  to  glorify 
the  Father.  He  still  says,  '  I  seek  not  my  own  glory,  but 
the  glory  of  him  that  sent  me.'  The  Son  having  carried  on 
the  work  of  redemption,  was  now  to  be  glorified  with  the 
Father.  So  he  prays  that  it  might  be,  John  xvii.  1.  'The 
hour  is  come,  glorify  the  Son,  and  that  with  the  glory  which 
he  had  before  the  world,'  when  his  joint  counsel  was  in  the 
carrying  on  the  Father's  love.  Wherefore  the  Holy  Ghost 
is  sent,  and  his  work  is  to  glorify  the  Son;  but  now,  as  I 
said,  we  have  a  spirit  come  forth,  whose  whole  business  is 
to  glorify  himself;  whereby  we  may  easily  know  whence 
he  is. 

Furthermore,  the  Holy  Ghost  sheds  abroad  the  love  of 

God  in  our  hearts,   as  was  declared,  and   thence  fills  them 

with  joy,  peace,  and  hope ;  quieting  and  refreshing  the  hearts 

of  them  in  whom  he  dwells,  giving  them  liberty  and   rest, 

confidence,  and    the    boldness    of    Children.      This    spirit 

whereof  men  now  boast  is  a  spirit  of  bondage,  whose  utijiost 

work  is  to  make  men  quake  and  tremble,  casting  them  into 

an  unsonlike  frame  of  spirit,  driving  them  up  and  down  with 

horror  and  bondage,  and   drinking    up   their  very  natural 

spirits,  and  making  their  whole  man  wither  away.     There  is 

scarce  any  one  thing  that  more   evidently  manifesteth  the 

spirit  whereby  some  are  now  acted,  not  to  be  the  Comforter 

promised  by  Christ  than  this  ;  That  he  is  a  spirit  of  bondage 

and   slavery  in  them  in  whom  he  is,  and  a  spirit  of  cruelty 

and  reproach  towards  others,  in  a  direct  opposition  to   the 

Holy  Ghost  in  believers,  and  all  the  ends  and  purposes,  for 

which,  as  a  Spirit  of  adoption  and  consolation,  he  is  bestowed 

on  them. 

To  give  one   instance  more ;  the  Holy  Ghost  bestowed 
on  believers,  is  a  Spirit  of  prayer  and  supplication,  as  was 
manifested.     The  Spirit  wherewith  we  have  to  do,  pretends 
the  carrying  men  above  such  low  and  contemptible  means 
of  communion  with  God.     In  a  word,  it  were  a  very  easy  and 
facile  task  to  pass  through  all  of  the  eminent  effects  of  the 
Holy  Ghost,  in  and  towards  believers;  and  to  manifest,  that 
the  pretending  spirit  of  our  days  comes  in  a  direct  opposi- 
tion, and   contradiction  to   every  one  of  them.     Thus  hath 
Satan  passed  from   one  extreme  to  another ;  from  a  bitter 
wretched  opposition  to  the  Spirit  of  Christ,  unto  a  cursed 


318  OF    COMMUNION    AVJTH 

pretending  to  the  Spirit,  still  to  the  same  end  and  pur- 
pose. 

I  might  give  sundry  other  instances  of  the  contempt  or 
abuse  of  the  dispensation  of  the  Spirit.  Those  mentioned 
are  the  extremes  whereunto  all  other  are,  or  may  be  reduced; 
and  I  will  not  farther  divert  from  that  which  lies  directly  in 
my  aim. 


CHAP.  VI. 

Of  particalar  communion  with  the  Holy  Ghost.     Of  jneparation  thereunto. 
Valuation  of  the  benefits  we  receive  by  him.  What  it  is  he  comforts  us  in, 
'    and  against ;  wherewith ;  hotv. 

The  way  being  thus  made  plain  for  us,  I  come  to  shew  how 
we  hold  particular  communion  with  the  Holy  Ghost,  as  he  is 
promised  of  Christ  to  be  our  Comforter,  and  as  working  out 
our  consolation  by  the  means  formerly  insisted  on.  Now, 
the  first  thing  I  shall  do  herein,  is  the  proposal  of  that, 
which  may  be  some  preparation  to  the  duty  under  consi- 
deration ;  and  this  by  leading  the  souls  of  believers,  to  a  due 
valuation  of  this  work  of  his,  towards  us,  whence  he  is  called 
our  Comforter. 

To  raise  up  our  hearts  to  this  frame,  and  fit  us  for  the 
duty  intended,  let  us  consider  these  three  things. 

First,  What  it  is  he  comforts  us  ag;;ainst. 

Secondly,  Wherewith  he  comforts  us. 

Thirdly,  The  principle  of  all  his  actings,  and  operations 
in  us  for  our  consolation. 

First,  There  are  but  three  things  in  the  whole  course  of 
our  pilgrimage,  that  the  consolations  of  the  Holy  Ghost  are 
useful  and  necessary  in. 

1.  In  our  afflictions.  Afl[liction  is  part  of  the  provision 
that  God  hath  made  in  his  house  for  his  children  ;  Heb.  :jcii. 
5,  6.  The  great  variety  of  its  causes,  means,  uses,  and  effects, 
is  generally  known.  There  is  a  measure  of  them  appointed 
for  every  one.  To  be  wholly  without  them  is  a  temptation, 
and  so  in  some  measure  an  affliction.  That  which  I  am  to 
speak  unto  is,  that  in  all  our  afflictions,  we  need  the  conso- 


THE    HOLY    GHOST.  319 

lations  of  the  Holy  Ghost.  It  is  the  nature  of  man  to  relieve 
himself,  when  he  is  entangled,  by  all  ways  and  means.  Ac- 
cording as  men's  natural  spirits  are,  so  do  they  manage  them- 
selves under  pressures.  'The  spirit  of  a  man  will  bear  his 
infirmity  ;'  at  least  will  struggle  with  it. 

There  are  two  great  evils,  one  of  which  does  generally 
seize  on  men  under  their  afflictions,  and  keep  them  from  a 
due  management  of  them.  The  apostle  mentioneth  them  both; 
Heb.  xii.  5.  M?)  oXiywpti  waidelag  Kvpiov,  jitrjSt  IkXvov,  vtt'  aitrov 
tXeyxofuvog,  '  Despise  not  the  chastisement  of  the  Lord,  nei- 
ther faint  when  thou  art  reproved.'  One  of  these  extremes 
do  men  usually  fall  into  ;  either  they  despise  the  Lord's  cor- 
rection, or  sink  under  it. 

(1.)  Men  despise  it.  They  account  that  which  befalls  them 
to  be  a  light  or  common  thing  ;  they  take  no  notice  of  God 
in  it ;  they  can  shift  with  it  well  enough  ;  they  look  on  in- 
struments, second  causes,  provide  for  their  own  defence  and 
vindication,  with  little  regard  to  God,  or  his  hand  in  their 
affliction.  And  the  ground  of  this  is,  because  they  take  in 
succours  in  their  trouble,  that  God  will  not  mix  his  grace 
withal  ;  they  fix  on  other  remedies  than  what  he  hath  ap- 
pointed, and  utterly  lose  all  the  benefits  and  advantage  of 
their  affliction.  And  so  shall  every  man  do  that  relieves 
himself  from  any  thing,  but  the  consolations  of  the  Holy 
Ghost. 

(2.)  Men  faint  and  sink  under  their  trials  and  afflictions, 
which  the  apostle  farther  reproves,  ver.  12.  The  first  de- 
spise the  assistance  of  the  Holy  Ghost  through  pride  of 
heart;  the  latter  refuse  it  through  dejectedness  of  spirit,  and 
sink  under  the  weight  of  their  troubles.  And  who  almost  is 
there,  that  offends  not  on  one  of  these  hands  ?  Had  we  not 
learned  to  count  light  of  the  chastisements  of  the  Lord,  and 
to  take  little  notice  of  his  dealings  with  us ;  we  should  find 
the  season  of  our  afflictions  to  comprise  no  small  portion 
of  our  pilgrimage. 

Now  there  is  no  due  management  of  our  souls  under  any 
affliction,  so  that  God  may  have  the  glory  of  it,  and  our- 
selves any  spiritual  benefit  or  improvement  thereby,  but  by 
the  consolations  of  the  Holy  Ghost.  All  that  our  Saviour 
promiseth  his  disciples,  when  he  tells  them  of  the  great  trials 
and  tribulations  they  were  to  undergo,  is,  '  I  will  send  you 


320  or    COMMUNION    WITH 

the  Spirit,'  the  Comforter,  he  shall  give  you  peace  in  me, 
when  in  the  world  you  shall  have  trouble.     He  shall  guide, 
and  direct,  and  keep  you  in   all  your  trials.     And  so  the 
apostle  tells  us  it  came   to   pass,  2  Cor.  i.  4 — 6.  yea,  and 
this  under  the  greatest  afflictions  will  carry  the  soul  to  the 
highest  joy,  peace,  rest,  and  contentment.      So   the  same 
apostle,  Rom.  v.  3.  '  We  glory  in  tribulations.'    It  is  a  great 
expression.      He  had  said   before,  that  we  *  gloried  in  the 
hope  of  the  glory  of  God  ;'  ver.  2.     Yea,  but  what  if  mani- 
fold afflictions  and  tribulations  befall  us?  Why,  even  in  them 
also  we  glory,  saith  he,  'We  glory  in  our  tribulations.'    But 
whence  is  it,  that  our  spirits  are  so  borne  up,  to  a  due  ma- 
nagement of  afflictions,  as  to  glory  in  them  in  the  Lord?  He 
tells  us,  ver.  5.  it  is  from  the  '  shedding  abroad  of  the  love 
of  God  in  our  hearts  by  the  Holy  Ghost.'     And  thence  are 
believers  said  to  receive  *  the  word  in  much  affliction,  with 
joy  of  the  Holy  Ghost,'   1  Thess.  i.  6.  and  to  take  'joyfully 
the  spoiling  of  their  goods.'     This  is  that  I  aim  at;   there 
is  no  management,  nor  improvement  of  any  affliction,  but 
merely  and  solely,  by  the  consolations  of  the  Holy  Ghost. 
Is  it  then  of  any  esteem  or  value  unto  you,  that  you  lose 
not  all  your  trials,  temptations,  and  afflictions,  learn  to  value 
that  whereby  alone  they  are  rendered  useful  ? 

2.  Sin  is  the  second  burden  of  our  lives,  and  much  the 
greatest.     Unto  this,  is  this  consolation  peculiarly  suited  ; 
so  Heb.  vi.  17,  18.  an  allusion  is  taken  from  the  manslayer 
under   the   law,  who,  having  killed  a   man  unawares,  and 
brought  the  guilt  of  his  blood  upon  himself,  fled  with  speed 
for  his  deliverance  to  the  city  of  refuge.  Our  great  and  only 
refuge  from  the  guilt  of  sin,  is  the  Lord  Jesus  Christ;  in  our 
flying  to  him,  doth  the  Spirit  administer  consolation  to  us. 
A  sense  of  sin  fills  the  heart  with  troubles  and  disquietness; 
it  is  the  Holy  Ghost  which  gives  us  peace  in  Christ.     That 
gives  an  apprehension  of  wrath,  the  Holy  Ghost  sheds  abroad 
the  love  of  God  in  our  hearts.      From  thence  doth  Satan 
and  the  law  accuse  us,  as  objects  of  God's  hatred ;  the  Spirit 
bears  witness  with  our  spirits,  that  we  are  the  children  of 
God.     There  is  not  any  one  engine  or  instrument,  that  sin 
useth,  or  sets  up  against  our  peace,  but  one  effect  or  other 
of  the  Holy  Ghost  towards  us,  is  suited  and  fitted  to  the 
casting  of  it  dov^n. 


THE    HOLY    GHOST.  321 

3.  In  the  whole  course  of  our  obedience  are  his  consola- 
tions necessary  also  ;  that  we  may  go  through  with  it  cheer- 
fully, willingly,  patiently,  to  the  end.  This  will  afterward 
be  more  fully  discovered  as  to  particulars,  when  I  come  to 
give  directions  for  our  communion  with  this  blessed  Com- 
forter. In  a  word,  in  all  the  concernment  of  this  life,  and  in 
our  whole  expectation  of  another,  we  stand  in  need  of  the 
consolations  of  the  Holy  Ghost. 

Without  them,  we  shall  either  despise  afflictions,  or  faint 
under  them,  and  God  be  neglected,  as  to  his  intendments  in 
them. 

Without  them,  sin  will  either  harden  us  to  a  contempt  of 
it,  or  cast  us  down  to  a  neglect  of  the  remedies  graciously 
provided  against  it. 

Without  them,  duties  will  either  puff  us  up  with  pride, 
or  leave  us  without  that  sweetness  which  is  in  new  obedi- 
ence. 

Without  them,  prosperity  will  make  us  carnal,  sensual, 
and  to  take  up  our  contentment  in  these  things,  and  utterly 
weaken  us  for  the  trials  of  adversity. 

Without  them,  the  comforts  of  our  relations  will  sepa- 
rate us  from  God,  and  the  loss  of  them  make  our  hearts  as 
Nabal's. 

Without  them,  the  calamity  of  the  church  will  overwhelm 
us,  and  the  prosperity  of  the  church  will  not  concern  us. 

Without  them,  we  shall  have  wisdom  for  no  work,  peace 
in  no  condition,  strength  for  no  duty,  success  in  no  trial,  joy 
in  no  state,  no  comfort  in  life,  no  light  in  death. 

Now  our  afflictions,  our  sins,  and  our  obedience,  with 
the  attendancies  of  them  respectively,  are  the  great  concern- 
ments of  our  lives  ;  what  we  are,  in  reference  unto  God,  is 
comprised  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  joyful  issue  throughout.  How  sad  is 
the  condition  of  poor  souls  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  whether  they  are  conquered,  or  seem  to  conquer,  they 
have  nothing  but  the  misery  of  their  trials. 

The  second  thing  considerable,  to  teach  us  to  put  a  due 
VOL.  X.  y 


322  OF    COMMUNION    WITH 

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  ac- 
quainting us  with,  and  communicating  unto  us,  the  love  of 
the  Father,  and  the  grace  of  the  Son  :  nor  is  there  any  thing 
in  the  one  or  the  other,  but  he  makes  it  a  matter  of  conso- 
lation to  us;  so  that  indeed  we  have  our  communion  with 
the  Father  in  his  love,  and  the  Son  in  his  grace,  by  the  ope- 
ration of  the  Holy  Ghost. 

1.  He  communicates  to  us,  and  acquaints  us  with  the 
love  of  the  Father.     Having  informed  his  disciples  with  that 
ground  and  foundation  of  their  consolation,  which  by  the 
Comforter  they  should  receive,  our  blessed  Saviour,  John 
xvi.  27.  shuts  up  all  in  this, '  The  Father  himself  loveth  you :' 
this  is  that  which  the  Comforter  is  given  to  acquaint  us  with- 
al;  even  that  God  is  the  Father,  and  that  he  loves  us.     In 
particular,  that  the  Father,  the  first  person  in  Trinity,  con- 
sidered 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 
persuading  us  of  the  eternal  and  unchangeable  love  of  the 
Father,  he  fills  us  with  consolation.     And  indeed  all  the 
effects  of  the  Holy  Ghost  before-mentioned  have  their  ten- 
dency this  way.     Of  this  love,  and  its  transcendent  excel- 
lency, you  heard  at  large  before.     Whatever  is  desirable  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  rejoice  with  joy  unspeakable  and  glorious.     It 
is  not  with  an  increase  of  corn,  and  wine,  and  oil,  but  with 
the  shining   of  the  countenance  of  God  upon  us,  that  he 
comforts  our  souls  ;  Psal.  iv.  6.    The  world  hateth  me  (may 
such  a  soul  as  hath  the  Spirit  say),  but  my  Father  loves  me. 
Men  despise  me,  as  a  hypocrite,  but  my  Father  loves  me, 
as  a  child.     I  am  poor  in  this  world,  but  I  have  a  rich  inhe- 
ritance in  the  love  of  my  Father.     I  am  straitened  in  all 
things,  but  there  is  bread  enough  in  my  Father's  house.     I 
mourn  in  secret,  under  the  powerof  my  lusts,  and  sin,  where 
no  eyes  see  me ;  but  the  Father  sees  me,  and  is  full  of  com- 


THE    HOLY    GHOST.  323 

passion.  With  a  sense  of  his  kindness,  which  is  better  than 
life,  I  rejoice  in  tribulation,  glory  in  affliction,  triumph  as  a 
conqueror;  though  I  am  killed  all  the  day  long,  all  my  sor- 
rows have  a  bottom  that  may  be  fathomed;  my  trials  bounds 
that  may  be  compassed  :  but  the  breadth,  and  depth,  and 
height  of  the  love  of  the  Father,  who  can  express  ?  I  might 
render  glorious  this  way  of  the  Spirit's  comforting  us  with 
the  love  of  the  Father,  by  comparing  it  with  all  other  causes 
and  means  of  joy  and  consolation  whatever;  and  so  dis- 
cover their  emptiness,  its  fulness,  their  nothingness,  its  be- 
ing all ;  as  also  by  revealing  the  properties  of  it  before  re- 
hearsed. 

2.  Again,  He  doth  it  by  communicating  to  us,  and  ac- 
quainting us  with  the  grace  of  Christ :  all  the  fruits  of  his 
purchase,  all  the  desirableness  of  his  person,  as  we  are  in- 
terested in  him.  The  grace  of  Christ,  as  I  formerly  dis- 
coursed of  at  large,  is  referred  to  two  heads ;  the  grace  of 
his  person,  and  of  his  office  and  work.  By  both  these 
doth  the  Holy  Ghost  administer  consolation  to  us ;  John 
xiv,  15.  He  glorifies  Christ,  by  revealing  his  excellencies,  and 
desirableness  to  believers,  as  the  '  chiefest  often  thousand,  al- 
together lovely.'  And  then  he  shews  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  souls.  And  here,  whatever  is  of  refreshment  in 
the  pardon  of  sin,  deliverance  from  the  curse,  and  wrath  to 
come,  in  justification,  and  adoption,  with  the  innumerable 
privileges  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  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  do,  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  consi- 
deration of  this  great  love  of  the  Holy  Ghost,  weakens  all 
the  principles  of  our  obedience.     Did  this  dwell  and  abide 

Y  2 


324  OF    COMMUNION    WITH 

upon  our  hearts,  what  a  dear  valuation  must  we  needs  put 
upon  all  his  operations  and  actings  towards  us?  Nothing 
indeed  is  valuable,  but  what  comes  from  love  and  good-will. 
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  down  his  life,  that  he  did  it  out  of  love.""  *  Herein  is  ma- 
nifested the  love  of  God,  that  he  laid  down  his  life  for  us  ;' 
*  he  loved  us,  and  gave  himself  for  us;'  he  loved  us,  and  washed 
us  with  his  own  blood.  Hereunto  it  adds  our  state  and  con- 
dition, considered  as  he  undertook  for  us ;  sinners,  enemies, 
dead,  alienated,  then  he  loved  us,  and  died  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,  works  as  he  pleaseth.  And  what  are  we  towards  whom 
he  carrieth  on  this  work  ?  Froward,  perverse,  unthankful, 
grieving,  vexing,  provoking  him.  Yet  in  his  love  and  ten- 
derness, doth  he  continue  to  do  us  good.  Let  us  by  faith 
consider  this  love  of  the  Holy  Ghost.  It  is  the  head  and 
source  of  all  the  communion  we  have  with  him  in  this  life. 
This  is,  as  I  said,  spoken  only  to  prepare  our  hearts  to  the 
communion  proposed  :  and  what  a  little  portion  is  it  of  what 
might  be  spoken  ?  How  might  all  these  considerations  be 
aggravated  ?  What  a  numberless  number  might  be  added  ? 
It  suffices  that  from  what  is  spoken  it  appears,  that  the  work 
in  hand  is  amongst  the  greatest  duties  and  most  excellent 
privileges  of  the  gospel. 


CHAP.  VII. 

The  general  ways  of  the  saints'  acting  in  communion  with  the  Holy  Ghost. 

As  in  the  account  given  of  the  actings  of  the  Holy  Ghost  in 
us,  we  manifested  first  the  general  adjuncts  of  his  actings, 
or  the  manner  thereof;  so  now  in  the  description  of  the  re- 
turns of  our  souls  to  him,  I  shall,  in  the  first  place,  propose 
the  general  actings  of  faith,  in  reference  to  this  work  of  the 

a  1  John  iv.  C.  Gal,  ii.  20.  Rev.  i.  7. 


THE    HOLY    GHOST,  325 

Holy  Ghost,  and  then  descend  unto  particulars.  Now  there 
are  three  general  ways  of"  the  soul's  deportment  in  this  com- 
munion, expressed  all  negatively  in  the  Scripture,  but  all 
including  positive  duties.     Now  these  are. 

First,  Not  to  grieve  him. 

Secondly,  Not  to  quench  his  motions. 

Thirdly,  Not  to  resist  him. 

There  are  three  things  considerable  in  the  Holy  Ghost: 

1.  His  person,  as  dwelling  in  us. 

2.  His  actings  by  grace,  or  his  motions. 

3.  His  working  in  ordinances  of  the  word,  and  the  sa- 
craments ;  all  for  the  same  end  and  purpose. 

To  these  three,  are  the  three  cautions  before  suited. 

(1.)  Not  to  grieve  him,  in  respect  of  his  person  dwelling 
in  us. 

(2.)  Not  to  quench  him,  in  respect  of  the  actings  and 
motions  of  his  grace. 

(3.)  Not  to  resist  him,  in  respect  of  the  ordinances  of 
Christ  and  his  gifts,  for  their  administration.  Now,  because 
the  whole  general  duty  of  believers,  in  their  communion  with 
the  Holy  Ghost,  is  comprised  in  these  three  things,  I  shall 
handle  them  severally. 

(1.)  The  first  caution  concerns  hjs  person  immediately, 
as  dwelling  in  us.  It  is  given,  Eph.  iv.  30.  *  Grieve  not  the 
Holy  Spirit  of  God.'  There  is  a  complaint,  Isa,  Ixiii.  10. 
of  them  who  vexed,  or  grieved  the  Spirit  of  God.  And  from 
thence  doth  this  caution  seem  to  be  taken.  That  it  is  the 
person  of  the  Holy  Ghost  which  is  here  intended,  is  evi- 
dent, 

[1.]  From  the  phrase,  or  manner  of  expression,  with  a 
double  article  to  irvevfia  to  ayiov,  *  that  Holy  Spirit:'  and 
also, 

[2.]  From  the  work  assigned  to  him  in  the  following 
words,  of '  sealing  to  the  day  of  redemption  ;'  which,  as  hath 
been  manifested,  is  the  work  of  the  Holy  Ghost.  Now 
whereas  this  may  be  understood  of  the  Spirit  in  others,  or  in 
ourselves,  it  is  evident,  that  the  apostle  intends  it  in  the 
latter  sense,  by  his  addition  of  that  signal  and  eminent  pri- 
vilege which  we  ourselves  enjoy  by  him,  he  seals  us  to  the 
day  of  redemption. 

Let  us  see  then  the  tendency  of  this  expression,  as  com- 


326  OF    COMMUNION    WITH 

prising  the  first  general  rule  of  our  communion  with  the  Holy 
Ghost;  'Grieve  not  the  Spirit.' 

The  term  of  grieving/  or  affecting  with  sorrow,  maybe 
considered  either  actively,  in  respect  of  the  persons  grieving  ; 
or  passively,  in  respect  of  the  persons  grieved.  In  the  latter 
sense  the  expression  is  metaphorical ;  the  Spirit  cannot  be 
grieved,  or  affected  with  sorrow,  which  infers  alteration,  dis- 
appointment, weakness,  all  incompatible  with  his  infinite 
perfections  ;  yet  men  may  actively  do  that  which  is  fit  and 
able  to  grieve  any  one  that  stands  affected  towards  them,  as 
doth  the  Holy  Ghost.  If  he  be  not  grieved,  it  is  no  thanks 
to  us,  but  to  his  own  unchangeable  nature.  So  that  there  are 
two  things  denoted  in  this  expression. 

1st.  That  the  Holy  Ghost  is  affected  towards  us,  as  one 
that  is  loving,  careful,  tender,  concerned  in  our  good  and 
well-doing,  and  therefore  upon  our  miscarriages  is  said  to  be 
grieved.  As  a  good  friend  of  a  kind  and  loving  nature  is 
apt  to  be  so  on  the  miscarriage  of  him  whom  he  doth  affect. 
And  this  is  that  we  are  principally  to  regard  in  this  caution 
as  the  ground  and  foundation  of  it )  the  love,  kindness,  and 
tenderness  of  the  Holy  Ghost  unto  us.     'Grieve  him  not.' 

2dly.  That  we  may  do  those  things  that  are  proper  to 
grieve  him,  though  he  be  not  passively  grieved ;  our  sin 
being  no  less  therein,  than  if  he  were  grieved  as  we  are. 
Now,  how  this  is  done,  how  the  Spirit  is  grieved,  the  apostle 
declareth  in  the  contexture  of  that  discourse ;  ver.  21 — 24. 
He  presseth  to  a  progress  in  sanctification,  and  all  the  fruits 
of  regeneration ;  ver.  25 — 29.     He  dehorts  from  sundry  par- 
ticular evils  that  were  contrary  thereto,  and  then  gives  the 
general  enforcement  of  the  one  and  the  other  ;  and  *  grieve 
not  the  Holy  Spirit  of  God  ;'  that  is,  by  coming  short  of  that 
universal  sanctification,  which  our  planting  into  Christ  doth 
require.     The  positive  duty  included  in  this  caution,  of  not 
grieving  the  Holy  Spirit,  is  this  ;  that  we  pursue  universal 
holiness  with  regard  unto,  and  upon  the  account  of,  the  love, 
kindness,  and  tenderness,  of  the  Holy  Ghost.     This  is  the 
foundation  of  our  communion  we  have  in  general.     When 
the  soul  considers  the  love,  kindness,  and  tenderness  of  the 
Holy  Ghost  unto  him;    when  he  considers  all  the  fruits  and 
acts  of  his  love  and  good-will  towards  him,  and  on  that  ac- 
count, and  under  that  consideration,  because  he  is  so  con- 


THE    HOLT    GHOST.  327 

cerned  in  our  ways  and  walkings,  to  abstain  from  evils  and 
to  walk  in  all  duties  of  holiness,  this  is  to  have  communion 
with  him.  This  consideration  that  the  Holy  Ghost,  who  is 
our  Comforter,  is  delighted  with  our  obedience,  grieved  at  our 
evils  and  follies,  being  made  a  continual  motive  to,  and  rea- 
son of,  our  close  walking  with  God  in  all  holiness,  is,  I  say, 
the  first  general  way  of  our  communion  with  him. 

Here  let  us  fix  a  little.  We  lose  both  the  power  and 
pleasure  of  our  obedience,  for  want  of  this  consideration. 
We  see  on  what  account  the  Holy  Ghost  undertakes  to  be 
our  comforter,  by  what  ways  and  means  he  performs  that 
office  towards  us ;  what  an  unworthy  thing  it  is  to  grieve 
him,  who  comes  to  us  on  purpose  to  give  us  consolation. 
Let  the  soul  in  the  whole  course  of  its  obedience  exercise 
itself  by  faith  to  thoughts  hereof,  and  lay  due  weight  upon 
it.  The  Holy  Ghost  in  his  infinite  love  and  kindness  towards 
me,  hath  condescended  to  be  my  comforter  ;  he  doth  it  wil- 
lingly, freely,  powerfully  ;  what  have  I  received  from  him? 
in  the  multitude  of  my  perplexities  how  hath  he  refreshed 
my  soul  ?  Can  I  live  one  day  without  his  consolations  ? 
And  shall  I  be  regardless  of  him  in  that  wherein  he  is  con- 
cerned?  Shall  I  grieve  him  by  negligence,  sin,  and  folly? 
Shall  not  his  love  constrain  me  to  walk  before  him  to  all 
well  pleasing?    So  have  we  in  general  fellowship  with  him. 

(2.)  The  second  is  that  of  the  1  Thess.  v.  19.  '  Quench 
not  the  Spirit.'  There  are  various  thoughts  about  the  sense 
of  these  words.  The  Spirit  in  others,  that  is,  their  spi- 
ritual gifts,  say  some.  But  then  it  falls  in  with  what  fol- 
lows ;  ver.  20.  '  despise  not  prophesying.'  The  light  that 
God  hath  set  up  in  our  hearts,  say  others.  But  where  is 
that  called  absolutely  to  7rv£w/ia,  'the  Spirit?'  It  is  the  Holy 
Ghost  himself  that  is  here  intended.  Not  immediately,  in 
respect  of  his  person,  in  which  regard  he  is  said  to  be 
grieved,  which  is  a  personal  affection ;  but  in  respect  of  his 
motions,  actings,  and  operations.  The  Holy  Ghost  was 
typified  by  the  fire  that  was  always  kept  alive  on  the  altar. 
He  is  also  called  a  '  Spirit  of  burning.'  The  reasons  of  that 
allusion  are  manifold,  not  now  to  be  insisted  on.  Now  the 
opposition  that  is  made  to  fire  in  its  actings,  is  by  quench- 
ing.^ Hence  the  opposition  made  to  the  actings  of  the  Holy 
Ghost  are  called  *  quenching  of  the  Spirit,'  as  some  kind  of 


328  OF    COMMUNION    WITH 

wet  wood  will  do,  when  it  is  cast  into  the  fire.  Thence  are 
we  said,  in  pursuance  of  the  same  metaphor,  ava^wTrujoav, 
to  '  stir  up  with  new  fire'  the  gifts  that  are  in  us.  The  Holy 
Ghost  is  striving  with  us,  acting  in  us,  moving  variously  for 
our  growth  in  grace,  and  bringing  forth  fruit  meet  for  the 
principle  he  hath  endued  us  withal.  Take  heed,  saith  the 
apostle,  lest  by  the  power  of  your  lusts  and  temptations, 
you  attend  not  to  his  workings,  but  hinder  him  in  his  good- 
will towards  you;  that  is,  what  in  you  lieth. 

This  then  is  the  second  general  rule  for  our  communion 

with  the  Holy  Ghost.     It  respects  his  gracious  operations 

in  us,   and  by   us.      There   are  several  and  various  ways 

whereby  the  Holy  Ghost  is  said  to  act,  exert,  and  put  forth 

his  power  in  us ;  partly  by  moving  upon  and  stirring  up 

the  grace   we  have  received ;    partly  by  new  supplies  of 

grace  from  Jesus  Christ,  falling  in  with  occasions  for  their 

exercise,  raising  good  motions  immediately,  or  occasionally 

within  us,  all  tending  to  our  furtherance  in  obedience,  and 

walking  with  God.     All  these  are  we  carefully  to  observe 

and  take   notice  of.     Consider  the  fountain,  whence  they 

come,  and  the  end  which  they  lead  us  unto ;  hence  have  we 

communion  with  the  Holy  Ghost,  when  we  can  consider  him 

by  faith  as  the  immediate  author  of  all  supplies,  assistances, 

and  the  whole  relief  we  have  by  grace,  of  all  good  actings, 

risings,  motions  in  our  hearts,  of  all  strivings  and  contend- 

ings  against  sin.     When  we  consider,  I  say,  all  these  his 

actings  and  workings  in  their  tendency  to  our  consolation, 

and  on  that  account  are  careful  and  watchful  to  improve 

them  all  to  the  end  aimed  at,  as  coming  from  him,  who  is 

so  loving,  and  kind,  and  tender  to  us,  we  have  communion 

with  him. 

This  is  that  which  is  intended.  Every  gracious  acting 
of  the  blessed  Spirit  in  and  towards  our  souls,  is  constantly 
by  faith  to  be  considered  as  coming  from  him  in  a  pecu- 
liar manner;  his  mind,  his  good-will,  is  to  be  observed 
therein.  Hence  care  and  diligence  for  the  improvement  of 
every  motion  of  his  will  arise,  thence  reverence  of  his  pre- 
sence with  us,  with  due  spiritual  regard  to  his  holiness  doth 
ensue,  and  our  souls  are  wonted  to  intercourse  with  him. 

(3.)  The  third  caution  concerns  him,  and  his  work,  in  the 
dispensation  of  that  great  ordinance  of  the  word.    Stephen 


THE    HOLY    GHOST.  329 

tells  the  Jews,  Actsvii.51,   that   'they  resisted  the  Holy 
Ghost.'   How  did  they  do  it?  Why  as  their  fathers   did  it. 
'  As  your  fathers  did,  so  do  ye.'     How  did  their  fathers  re- 
sist the  Holy  Ghost?  ver.  52.  '  They  persecuted   the  pro- 
phets and  slew  them  \    their  opposition   to  the  prophets  in 
preaching  the  gospel,  or  their  shewing  of  the  coming  of  the 
Just  One,  was  their  resisting  of  the  Holy  Ghost.     Now  the 
Holy  Ghost  is  said  to  be  resisted  in  the  contempt  of  the 
preaching  of  the  word,  because  the  gift  of  preaching  of  it 
is  from  him.     '"The  manifestation  of  the  Spirit  is  given  to 
profit.'    Hence,  when  our  Saviour  promiseth  the  Spirit  to  his 
disciples,  to  be  present  with  them  for  the  conviction  of  the 
world,  he  tells  them  he  will  give  them   a  mouth  and  wis- 
dom, which  their  adversaries  shall  not  be  able  to  gainsay, 
nor  resist;  Luke  xx.  16.  concerning  which  in  the  accom- 
plishment of  it  in  Stephen,  it  is  said  that  they  '  were  not 
able  to  resist  the  Spirit  by  which  he  spake;'  Acts  vi.  10. 
The  Holy  Ghost  then  setting  up  a  ministry  in   the  church, 
separating  men  thereto,  furnishing  them  with  gifts  and  abi- 
lities for  the  dispensation  of  the  word  ;  the  not  obeying  of 
that  word,  opposing  of  it,  not  falling  down  before  it,  is  called 
resisting  of  the  Holy  Ghost.     This,  in  the  examples  of  the 
wickedness  of  others,  are  we  cautioned  against.     And  this 
inwraps  the  third  general  rule  of  our  communion  with  the 
Holy  Ghost;  in  the  dispensation  of  the  word  of  the  gospel, 
the  authority,  wisdom,  and  goodness  of  the  Holy  Ghost,  in 
furnishing  men  with  gifts  for  that  end  and  purpose,  and  his 
presence  with  them,  as  to  the  virtue  thereof,  is  to  be  eyed  ; 
and  subjection  given  unto  it  on  that  account.     On  this  rea- 
son, I  say,  on  this  ground,  is  obedience  to  be  yielded  to  the 
word,  in  the  ministerial  dispensation  thereof;  because  the 
Holy  Ghost,  and  he  alone,  doth  furnish  with  gifts  to  that  end 
and  purpose.     When  this  consideration  causeth  us  to  fall 
low  before  the  word,  then  have  we  communion  with  the 
Holy  Ghost  in  that  ordinance.    But  this  is  commonly  spoken 
unto. 

»>  1  Cor.  xiL  7. 


330  OF    COMMUNION    WITH 


CHAP.  VIII. 

Particular  directions  for  communion  with  the  Holy  Ghost. 

Before  I  name  particular  directions  for  our  communion 
with  the  Holy  Ghost,  I  must  premise  some  cautions,  as  far 
as  the  directions  to  be  given  concerning  his  worship. 

First,  The  Divine  Nature  is  the  reason  and  cause  of  all 
worship ;  so  that  it  is  impossible  to  worship  any  one  person, 
and  not  worship  the  whole  Trinity.  It  is,  and  that  not 
without  ground,  denied  by  the  schoolmen,  that  the  formal 
reason  and  object  of  divine  worship,  is  in  the  persons  pre- 
cisely considered  ;  that  is  under  the  formally  constitutive 
reason  of  their  personality,  which  is  their  relation  to  each 
other.  But  this  belongs  to  the  divine  nature  and  essence, 
and  to  their  distinct  persons  as  they  are  identified  with  the 
essence  itself.  Hence  is  that  way  of  praying  to  the  Trinity, 
by  the  repetition  of  the  same  petition  to  the  several  persons 
(as  in  the  Litany)  groundless,  if  not  impious.  It  supposeth 
that  one  person  is  worshipped  and  not  another,  when  each 
person  is  worshipped  as  God,  and  each  person  is  so.  As 
though  we  first  should  desire  one  thing  of  the  Father,  and 
be  heard  and  granted  by  him,  then  ask  the  same  thing  of  the 
Son,  and  so  of  the  Holy  Ghost ;  and  so  act  as  to  the  same 
thing  three  distinct  acts  of  worship,  and  expect  to  be  heard 
and  have  the  same  thing  granted  three  times  distinctly, 
when  all  the  works  of  the  Trinity  ad  extra,  are  indivisible. 

The  proper  and  peculiar  object  of  divine  worship  and 
invocation,  is  the  essence  of  God  in  its  infinite  excellency, 
dignity,  majesty,  and  its  causality  as  the  first  sovereign  cause 
of  all  things.  Now  this  is  common  to  all  the  three  persons, 
and  is  proper  to  each  of  them ;  not  formally,  as  a  person, 
but  as  God  blessed  for  ever.  All  adoration  respects  that 
which  is  common  to  all :  so  that  in  each  act  of  adoration 
and  worship,  all  are  adored  and  worshipped.  The  creatures 
worship  their  Creator;  and  a  man,  him  in  whose  image  he 
was  created,  viz.  him  from  whom  '  descendeth  every  good 
and  perfect  gift;'  all  this  describing  God,  as  God.     Hence, 

Secondly,  When  we  begin  our  prayers  to  God  the  Fa- 
ther, and  end  them  in  the  name  of  Jesus  Christ ;  yet  the 


THE    HOLY    GHOST.  331 

Son  is  no  less  invocated  and  worshipped  in  the  beginning 
than  the  Father,  though  he  be  peculiarly  mentioned  as  me- 
diator in  the  close ;  not  as  Son  to  himself,  but  as  mediator 
to  the  whole  Trinity,  or  God  in  Trinity.  But  in  the  invo- 
cation of  God  the  Father,  we  invocateevery  person,  because 
we  invocate  the  Father  as  God,  every  person  being  so. 

Thirdly,  In  that  heavenly  directory  which  we  have,  Eph. 
ii.  18.  this  whole  business  is  declared:  our  access  in   our 
worship  is  said  to  be  '  to  the  Father ;'  and  this  through  Christ, 
or  his  mediation  by  the  Spirit,, or  his  assistance.     Here  is  a 
distinction  of  the  persons,  as  to  their  operations  ;  but  not  at 
all  as  to  their  being  the  object  of  our  worship.     For  the  Son 
and  the  Holy  Ghost  are  no  less  worshipped  in  our  access  to 
God,  than  the  Father  himself.     Only  the  grace  of  the  Fa- 
ther, which  we  obtain  by  the  mediation  of  the  Son,  and  the 
assistance  of  the  Spirit,  is  that  which  we  draw  nigh  to  God 
for.     So  that  when  by  the  distinct  dispensation  of  the  Tri- 
nity, and  every  person,  we  are  led  to  worship,  that  is,  to  act 
faith  on,  or  invocate  any  person,  we  do  herein  worship  the 
whole  Trinity,  and  every  person,  by  what  name  soever,  of 
Father,  Son,  or  Holy  Ghost,  we  invocate  him.     So  that  this 
is  to  be  observed  in  this  whole  matter ;  that  when  any  work 
of  the  Holy  Ghost  (or  any  other  person),  which  is  appro- 
priated to  him  (we  never  exclude  the  concurrence  of  other 
persons),  draws  us  to  the  worship  of  him  ;  yet  he  is  not  wor- 
shipped exclusively,  but  the  whole  Godhead  is  worshipped. 
Fourthly,  These  cautions  being  premised,  I  say,  that  we 
are  distinctly  to  worship  the  Holy  Ghost.     As  it  is  in  the 
case  of  faith,  in  respect  of  the  Father  and  the  Son,  John 
xiv.  1.  '  Believe  in  God,  believe  also  in  me.'     This  extends 
itself  no  less  to  the  Holy  Ghost.     Christ  called  the  disciples 
for  the  acting  of  faith  on  him,  he  being   upon  the   accom- 
plishment of  the  great  work  of  his  mediation  ;  and  the  Holy 
Ghost,  now  carrying  on  the  work  of  his  delegation,  requireth 
the  same.     And  to  the  same  purpose  are  their  distinct  opera- 
tions mentioned.  'My  Father  worketh  hitherto,  and  I  work.' 
Now  as  the  formal  reason  of  the  worship  of  the  Son,  is  not 
his  mediation,  but  his  being  God,  his  mediation  being  a 
powerful  motive  thereto  ;  so  the  formal  reason  of  our  wor- 
shipping the  Holy  Ghost,  is  not  his  being  our  comforter,  but 


332  OF    COMMUNION    WITH 

his  being  God,  yet  his  being  our  comforter  is  a  powerful 
motive  thereunto. 

This  is  the  sum  of  the  first  direction.  The  grace,  actings, 
love,  effects  of  the  Holy  Ghost,  as  he  is  our  comforter, 
ought  to  stir  us  up,  and  provoke  us  to  love,  worship,  believe 
in,  and  invocate  him  :  though  all  this  being  directed  to  him 
as  God,  is  no  less  directed,  on  that  account,  to  the  other 
persons  than  to  him ;  only  by  the  fruits  of  his  love  towards 
us,  are  we  stirred  up  unto  it. 

These  things  being  presupposed,  let  the  saints  learn  to 
act  faith  distinctly  on  the  Holy  Ghost,  as  the  immediate  ef- 
ficient cause  of  all  the  good  things  mentioned.  Faith,  I  say, 
to  believe  in  him  ;  and  faith  in  all  things  to  believe  him,  and 
to  yield  obedience  to  him.  Faith,  not  imagination.  The 
distinction  of  the  persons  in  the  Trinity  is  not  to  be  fancied, 
but  believed.  So  then,  the  Scripture  so  fully,  frequently, 
clearly,  distinctly  ascribing  the  things  we  have  been  speaking 
of,  to  the  immediate  efficiency  of  the  Holy  Ghost,  faith 
closeth  with  him,  in  the  truth  revealed,  and  peculiarly  regards 
him,  worships  him,  serves  him,  waits  for  him,  prayeth  to 
him,  praiseth  him ;  all  these  things,  I  say,  the  saints  do  in 
faith.  The  person  of  the  Holy  Ghost,  revealing  itself  in  these 
operations  and  effects,  is  the  peculiar  object  of  our  worship. 
Therefore,  when  he  ought  to  be  peculiarly  honoured,  and  is 
not,  he  is  peculiarly  sinned  against ;  Acts  v.  2.  Ananias  is 
said  to  lie  the  Holy  Ghost ;  not  to  God  ;  which  being  taken 
essentially,  would  denote  the  whole  Trinity ;  but  peculiarly 
to  the  Holy  Ghost.  Him  he  was  to  have  honoured  peculiarly, 
in  that  especial  gift  of  his,  which  he  made  profession  of :  not 
doing  it,  he  sinned  peculiarly  against  him.  But  this  must 
be  a  little  farther  branched  into  particulars. 

1.  Let  us  thenlayweightonevery  effect  of  the  Holy  Ghost, 
in  any  of  the  particulars  before-mentioned,  on  this  account, 
that  they  are  acts  of  his  love  and  power  towards  us.  This 
faith  will  do  that  takes  notice  of  his  kindness  in  all  things. 
Frequently  he  performs,  in  sundry  particulars,  the  office  of 
a  comforter  towards  us,  and  we  are  not  thoroughly  com- 
forted;  we  take  no  notice  at  all  of  what  he  doth.  Then  is 
he  grieved.  Of  those  who  do  receive  and  own  the  conso- 
lation he  tenders  and  administers,  how  few  are  there  that 


THE    HOLY    GHOST.  333 

consider  him  as  the  Comforter,  and  rejoice  in  him  as  they 
ouo-ht?  Upon  every  work  of  consolation  that  the  believer 
receives,  this  ought  his  faith  to  resolve  upon.  This  is  from 
the  Holy  Ghost.  He  is  the  Comforter,  the  God  of  all  con- 
solation. I  know  there  is  no  joy,  peace,  hope,  nor  comfort, 
but  what  he  works,  gives,  and  bestows  ;  and  that  he  might 
give  me  this  consolation,  he  hath  willingly  condescended  to 
this  office  of  a  comforter,  his  love  was  in  it,  and  on  that  ac- 
count doth  he  continue  it.  Also  he  is  sent  by  the  Father 
and  Son  for  that  end  and  purpose.  By  this  means  come  1  to 
be  partaker  of  my  joy,  itis  in  the  Holy  Ghost;  of  consolation, 
he  is  the  Comforter.  What  price  now  shall  I  set  upon  his 
love  ?    How  shall  I  value  the  mercy  that  I  have  received  ? 

This,  I  say,  is  applicable  to  every  particular  effect  of  the 
Holy  Ghost  towards  us ;  and  herein  have  we  communion  and 
fellowship  with  him,  as  was  in  part  discovered  in  our  hand- 
ling the  particulars.  Doth  he  shed  abroad  the  love  of  God 
in  our  hearts  ?  Doth  he  witness  unto  our  adoption  ?  The  soul 
considers  his  presence,  ponders  his  love,  his  condescension, 
goodness,  and  kindness,  is  filled  with  reverence  of  him,  and 
cares  not  to  grieve  him,  and  labours  to  preserve  his  temple, 
his  habitation  pure  and  holy. 

2.  As:ain,  our  communion  with  him  causeth  in  us  return- 
ing  praise,  and  thanks,  and  honour,  and  glory,  and  blessing 
to  him,  on  the  account  of  the  mercies  and  privileges  which 
we  receive  from  him,  which  are  many.  Herein  consists  our 
next  direction.  So  do  we  with  the  Son  of  God  on  the  ac- 
count of  our  redemption.  *  To  him  that  loved  us,  and  washed 
us  with  his  own  blood,  to  him  be  praise  and  glory  ;'  Rev.  i. 
6.  iv.  14.  And  are  not  the  like  praises  and  blessings  due  to 
him,  by  whom  the  work  of  redemption  is  made  effectual  to 
us  ?  who  with  no  less  infinite  love  undertook  our  consola- 
tion, than  the  Son  our  redemption  ?  When  we  feel  our  hearts 
warmed  with  joy,  supported  in  peace,  established  in  our  obe- 
dience, let  us  ascribe  to  him  the  praise  that  is  due  to  him ; 
bless  his  name,  and  rejoice  in  him. 

And  this  glorifying  of  the  Holy  Ghost  in  thanksgivings, 
on  a  spiritual  sense  of  his  consolations,  is  no  small  part  of 
our  communion  with  him.    Considering  his  free  engagement 
in  this  work,  his  coming  forth  from  the  Father  to  this  purpose, 
his  mission  by  the  Son,  and  condescension  therein,  his  love 


334  OF    COMMUNION    WITH 

and  kindness,  the  soul  of  a  believer  is  poured  out  in  thank- 
ful praises  to  him,  and  is  sweetly  affected  with  the  duty. 
There  is  no  duty  that  leaves  a  more  heavenly  savour  in  the 
soul  than  this  doth. 

Also  in  our  prayers  to  him  for  the  carrying  on  the  work 
of  our  consolation,  which  he  hath  undertaken,  lies  our  com- 
munion with  him.  John  prays  for  grace  and  peace  from  the 
seven  spirits  that  are  before  the  throne  ;  or  the  Holy  Ghost, 
whose  operations  are  perfect  and  complete.  This  part  of  his 
worship  is  expressly  mentioned  frequently  in  Scripture,  and 
all  others  do  necessarily  attend  it.  Let  the  saints  consider 
what  need  they  stand  in  of  these  effects  of  the  Holy  Ghost 
before-mentioned,  with  many  such  others,  as  might  be  in- 
sisted on  ;  weigh  all  the  privileges  which  we  are  made  par- 
takers of;  remember  that  he  distributes  them  as  he  will, 
that  he  hath  the  sovereign  disposal  of  them,  and  they  will  be 
prepared  for  this  duty. 

How  and  in  what  sense  it  is  to  be  performed,  hath  been 
already  declared  :  what  is  the  formal  reason  of  this  worship, 
and  ultimate  object  of  it,  I  have  also  manifested.  In  the 
duty  itself  is  put  forth  no  small  part  of  the  life,  efficacy,  and 
vigour  of  faith;  and  we  come  short  of  that  enlargedness  of 
spirit  in  dealing  with  God,  and  are  straitened  from  walking 
in  the  breadth  of  his  ways,  which  we  are  called  unto,  if  we 
learn  not  ourselves  to  meet  him  with  his  worship  in  every 
way  he  is  pleased  to  communicate  himself  unto  us.  In  these 
things  he  does  so,  in  the  person  of  the  Holy  Ghost.  In  that 
person  do  we  meet  him,  his  love,  grace,  and  authority,  by 
our  prayers  and  supplications. 

4.  Again,  consider  him  as  he  condescends  to  this  dele- 
o-ation  of  the  Father  and  the  Son,  to  be  our  comforter,  and 
ask  him  daily  of  the  Father  in  the  name  of  Jesus  Christ. 
This  is  the  daily  work  of  believers.  They  look  upon,  and  by 
faith  consider  the  Holy  Ghost,  as  promised  to  be  sent.  In 
this  promise  they  know  lies  all  their  grace,  peace,  mercy, 
joy,  and  hope.  For  by  him  so  promised,  and  him  alone,  are 
these  things  communicated  to  them.  If  therefore  our  life 
to  God,  or  the  joy  of  that  life  be  considerable,  in  this  we  are 
to  abound  ;  to  ask  him  of  the  Father,  as  children  do  of  their 
parents,  daily  bread.  And  as  in  this  asking  and  receiving 
of  the  Holy  Ghost,  we  have  communion  with  the  Father,  in 


THE    HOLY    GHOST.  '  335 

his  love,  whence  he  is  sent,  and  with  the  Son  in  his  grace, 
whereby  he  is  obtained  for  us,  so  with  himself,  on  the  ac- 
count of  his  voluntary  condescension  to  this  dispensation. 
Every  request  for  the  Holy  Ghost  implies  our  closing  with 
all  these  ;  Oh  the  riches  of  the  grace  of  God  ! 

5.  Humbling  ourselves  for  our  miscarriages  in  reference 
to  him,  is  another  part  of  our  communion  with  him.  That 
we  have  grieved  him,  as  to  his  person,  quenched  him,  as  to 
the  motion  of  his  grace,  or  resisted  him  in  his  ordinances,  is 
to  be  mourned  for,  as  hath  been  declared.  Let  our  souls  be 
humbled  before  him  on  this  account.  This  one  considerable 
ingredient  of  godly  sorrow,  and  the  thoughts  of  it,  are  as 
suitable  to  the  affectino;  of  our  hearts  with  humiliation,  and 
indignation  against  sin,  as  any  other  whatever.  I  might  pro- 
ceed in  the  like  considerations;  as  also  make  application  of 
them  to  the  particular  effects  of  the  Holy  Ghost  enumerated ; 
but  ray  design  is  only  to  point  out  the  heads  of  things,  and 
to  leave  them  to  the  improvement  of  others. 

I  shall  shut  up  this  whole  discourse  with  some  conside- 
rations of  the  sad  estate  and  condition  of  men  not  interested 
in  this  promise  of  the  Spirit,  nor  made  partakers  of  his  con- 
solation. 

1.  They  have  no  true  consolation  or  comfort  be  their  es- 
tate and  condition  what  it  will.  Are  they  under  affliction  or 
in  trouble  ?  They  must  bear  their  own  burden  ;  and  how 
much  too  weak  they  are  for  it,  if  God  be  pleased  to  lay  on  his 
hand  with  more  weight  than  ordinary,  is  easily  known.  Men 
may  have  stoutness  of  spirit,  and  put  on  great  resolutions 
to  wrestle  with  their  troubles.  But  when  this  is  merely  from 
the  natural  spirit  of  a  man, 

(1.)  For  the  most  part  it  is  but  an  outside.  It  is  done 
with  respect  to  others,  that  they  may  not  appear  low-spirited, 
or  dejected.  Their  hearts  are  eaten  up  and  devoured  with 
troubles  and  anxiety  of  mind.  Their  thoughts  are  perplexed, 
and  they  are  still  striving,  but  never  come  to  a  conquest. 
Every  new  trouble,  every  little  alteration  in  their  trials,  puts 
them  to  new  vexation.  It  is  an  ungrounded  resolution  that 
bears  them  up,  and  they  are  easily  shaken. 

(2.)  What  is  the  best  of  their  resolves  and  enduring?  it 
is  but  a  contending  with  God,  who  hath  entangled  them ; 
the  struggling  of  a  flea  under  a  mountain.     Yea,  though  on 


336  OF    COMMUNION    WITH 

outward  considerations  and  principles,  they  endeavour  after 
patience  and  tolerance  ;  yet  all  is  but  a  contending  with 
God  ;  a  striving  to  be  quiet  under  that  which  God  hath  sent 
on  nurpose  to  disturb  them :  God  doth  not  afflict  men  with- 
out the  Spirit,  to  exercise  their  patience;  but  to  disturb 
their  peace  and  security.  All  their  arming  themselves  with 
patience  and  resolution,  is  but  to  keep  the  hold  that  God 
will  cast  them  out  of;  or  else  make  them  the  nearer  to  ruin. 
This  is  the  best  of  their  consolation  in  the  time  of  their 
trouble. 

(3.)  If  they  do  promise  themselves  any  thing  of  the  care 
of  God  towards  them,  and  relieve  themselves  thereby,  as  they 
often  do  on  one  account  or  another,  especially  when  they 
are  driven  from  other  holds,  all  their  relief  is  but  like  the 
dreaming  of  an  hungry  man,  who  supposeth  that  he  eateth 
and  drinketh,  and  is  refreshed  ;  but  when  he  awaketh,  he  is 
empty,  and  disappointed.  So  are  they  as  to  all  their  relief 
that  they  promise  to  receive  from  God,  and  the  support 
which  they  seem  to  have  from  him.  When  they  are  awaked 
at  the  latter  day  and  see  all  things  clearly,  they  will  find  that 
God  was  their  enemy,  laughing  at  their  calamity,  and  mock- 
ing when  their  fear  was  on  them. 

So  is  it  with  them  in  trouble.  Is  it  any  better  with  them 
in  their  prosperity  ?  This  indeed  is  often  great,  and  is  mar- 
vellously described  in  Scripture,  as  to  their  lives  and  often- 
times quiet  peaceable  ends.  But  have  they  any  true  conso- 
lation all  their  days?  They  eat,  drink,  sleep,  and  make 
merry,  and  perhaps  heap  up  to  themselves  :  but  how  little 
do  these  things  make  them  to  differ  from  the  beasts  that 
perish?  Solomon's  advantage  to  have  the  use,  and  know  the 
utmost  of  these  things  much  beyond  any  of  the  sons  of  men 
of  our  generation,  is  commonly  taken  notice  of.  The  ac- 
count also  that  he  gives  of  them  is  known.  They  are  *all 
vanity  and  vexation  of  spirit.'  This  is  their  consolation  ;  a 
crackling  of  thorns  under  the  pot,  a  sudden  flash  and  blaze, 
that  begins  but  to  perish.  So  that  both  adversity  and  pros- 
perity slayeth  them,  and  whether  they  are  laughing  or  cry- 
ing, they  are  still  dying. 

2.  They  have  no  peace.  No  peace  with  God,  nor  in  their 
own  souls.  I  know  that  many  of  them  upon  false  bottoms, 
grounds,  and  expectations,  do  make  a  shift  to  keep  things 


THE    HOLY    GHOST.  337 

in  some  quietness  ;  neither  is  it  my  business  at  present  to 
discover  the  falseness  and  unsoundness  of  it  ;  but  this  is 
their  state;  true  and  solid  peace  being  an  effect  of  the  Holy 
Ghost  in  the  hearts  of  believers  (as  hath  been  declared),  they 
who  are  not  made  partakers  of  him,  have  no  such  peace. 
They  may  cry.  Peace,  peace,  indeed,  when  sudden  destruction 
is  at  hand.  The  principles  of  their  peace  (as  may  be  easily 
evinced)  are  darkness,  or  ignorance,  treachery  of  conscience, 
self-righteousness,  and  vain  hope.  To  these  heads  may  all 
the  principles  of  their  peace  be  reduced;  and  what  will  these 
avail  them  in  the  day  when  the  Lord  shall  deal  with  them  ? 

3.  I  might  say  the  same  concerning  their  joy  and  hope; 
they  are  false  and  perishing.     Let  them  then  consider  this, 
who  have  satisfied  themselves  with  a  persuasion  of  their  in- 
terest in  the  good  things  of  the  gospel,  and  yet  have  despised 
the  Spirit  of  Christ.     I  know  there  are  many  that  may  pre- 
tend to  him,  and  yet  are  strangers  from  his  grace.     But  if 
they  perish  who  in  profession  use  him  kindly,  and  honour 
him;  if  he  dwell  not  in  them  with  power,  where  shall  they 
appear  who  oppose  and  affront  him?    The  Scripture  tells  us 
that  unless  the  Spirit  of  Christ  be  in  us,  we  are  dead,  we  are 
reprobates,  we  are  none   of  Christ's  without  him,  you  can 
have  none  of  these  glorious  effects  of  his  towards  believers 
before-mentioned  ;  and  you  are  so  far  from  inquiring  whe- 
ther he  be  in  you  or  no,  as  that  you  are  ready  to  deride  them 
in  whom  he  is.    Are  there  none  who  profess  the  gospel,  v/ho 
have  never  once  seriously  inquired,  whether  they  are  made 
partakers  of  the  Holy  Ghost,  or  no?  You  that  almost  account 
it  a  ridiculous  thing  to  be  put  upon  any  such  question  ;  who 
look  on  all  men  as  vain  pretenders  that  talk  of  the  Spirit ; 
the  Lord  awake  such  men  to  a  sight  of  their  condition,  be- 
fore it  be  too  late.     If  the  Spirit  dwell  not  in  you,  if  he  be 
not  your  Comforter,  neither  is  God  your  Father,  nor  the  Son 
your  Advocate,  nor  have  you  any  portion  in  the  gospel.     O 
that  God  would  awake  some  poor  soul  to  the  consideration 
of  this  thing  ;  before  the  neglect  and  contempt  of  the  Holy 
Ghost  come  to  that  despising  of  him,  from  which  there  is  no 
recovery  !    That  the  Lord  would  spread  before  them  all  the 
folly  of  their  hearts,  that  they  may  be  ashamed  and  con- 
founded, and  do  no  more  presumptuously. 

VOL.    X.  z 


A 

VINDICATION 


OF 


SOME    PASSAGES    IN   A   DISCOURSE 


CONCERNING 


COMMUNION  WITH  GOD, 


FROM 


THE  EXCEPTIONS    OF   WILLIAM    SHERLOCK, 

RECTOR  OF  ST.  GEORGE,  BOTOLPH  LANE. 


Z    2 


A 

VINDICATION 


or 


SOME    PASSAGES    IN  A    DISCOURSE 


CONCEUMNG 


COMMUNION  WITH  GOD. 


It  is  now  near  twenty  years,  since  I  wrote  and  published  a 
discourse  concerning  communion  with  God.  Of  what  use 
and  advantage  it  hath  been  to  any,  as  to  their  furtherance  in 
the  design  aimed  at  therein,  is  left  unto  them  to  judge,  by 
whom  it  hath  been  perused  with  any  candid  diligence.  And 
I  do  know  that  multitudes  of  persons  fearing  God,  and  de- 
siring to  walk  before  him  in  sincerity,  and  ready,  if  occasion 
require,  to  give  testimony  unto  the  benefit  which  they  have 
received  thereby ;  as  I  can  also  at  any  time  produce  the  tes- 
timonies of  learned  and  holy  persons,  it  may  be  as  any  I 
know  living,  both  in  England  and  out  of  it,  who  owning  the 
truth  contained  in  it,  have  highly  avowed  its  usefulness,  and 
are  ready  yet  so  to  do.  With  all  other  persons,  so  far  as 
ever  I  heard,  it  passed  at  the  rate  of  a  tolerable  acceptation 
with  discourses  of  the  same  kind  and  nature.  And  however 
any  thing  or  passage  in  it  might  not  possibly  suit  the  ap- 
prehensions of  some  ;  yet,  being  wholly  practical,  designed 
for  popular  edification,  without  any  direct  engagement  into 
things  controversial,  I  looked  for  no  opposition  unto  it  or 
exception  against  it;  but  that  it  would  at  least  be  suffered 
to  pass  at  that  rate  of  allowance,  which  is  universally  granted 
unto  that  sort  of  writings  both  of  ancient  and  modern  au- 
thors. Accordingly  it  so  fell  out  and  continued  for  many 
years,  until  some  persons  began  to  judge  it  their  interest, 
and  to  make  it  their  business,  to  cavil  at  my  writings,  and  to 
load  my  person  with  reproaches.  With  what  little  success 
as  to  their  avowed  designs,  they  have  laboured  therein;  how^ 
openly  their  endeavours  are  sunk  into  contempt  with  all  sorts 


342  A     VINDICATION    OF 

of  persons  pretending  unto  the  least  sobriety  or  modesty ;  1 
suppose  they  are  not  themselves  altogether  insensible. 
Among  the  things  which  this  sort  of  men  sought  to  make 
an  advantage  of  against  me,  I  found  that  two  or  three  of 
them  began  to  reflect  on  that  discourse,  though  it  appeared 
they  had  not  satisfied  themselves  what  as  yet  to  fix  upon, 
their  nibbling  cavils  being  exceedingly  ridiculous. 

But  yet  from  those  intimations  of  some  men's  good-will 
towards  it,  sufficient  to  provoke  the  industry  of  such  as  either 
needed  their  assistance,  or  valued  their  favour,  I  was  in  ex- 
pectation that  one  or  other  would  possess  that  province, 
and  attempt  the  whole  discourse  or  some  parts  of  it.     Nor 
was  I  dissatisfied  in  my  apprehensions  of  that  design.     For 
being  earnestly  solicited  to  suffer  it  to  be  reprinted,  I  was 
very  willing  to  see  what  either  could  or  would  be  objected 
against  it  before  it  received  another  impression.     For  where- 
as it  was  written  now  near  twenty  years  ago,  when  there  was 
the  deepest  peace  in  the  minds  of  all  men  about  the  things 
treated  of  therein,  and  when  I  had  no  apprehension  of  any 
dissent  from  the  principal  design,  scope,  and  parts  of  it  by 
any  called  Christians  in  the  world,  the  Socinians  only  ex- 
cepted (whom  I  had  therein  no  regard  unto),  I  thought  it 
highly  probable,  that  some  things  might  have  been  so  ex- 
pressed as  to  render  a  review  and  amendment  to  them  more 
than  ordinarily  necessary.     And  I  reckoned  it  not  improba- 
ble, but  that  from  one  malevolent  adversary  I  might  receive  a 
more  instructive  information  of  such  escapes  of  diligence, 
than  I  could  do  in  so  long  a  time  from  all  the  more  impar- 
tial readers  of  it;  for  as  unto  the  substance  of  the  doctrine 
declared  in  it,  I  was  sufficiently  secure  not  only  of  its  truth, 
but  that  it  would  immoveably  endure  the  rudest  assaults  of 
such  oppositions  as  I  did  expect.     I  was  therefore  very  well 
satisfied  when  I  heard  of  the  publishing  of  this  treatise  of 
Mr.  Sherlock's,  which,  as  I  was  informed,  and  since  have 
found  true,  was  principally  intended  against  myself  and  that 
discourse,  that  is,  that  book,  because  I  was  the  author  of  it, 
which  will  at  last  prove  to  be  its  only  guilt  and  crime.    For 
I  thought  I  should  be  at  once  now  satisfied,  both  what  it  was 
which  was  so  long  contriving  against  it  whereof  I  could  give 
no  conjecture,  as  also  be  directed  unto  any  such  mistakes  as 
might  have  befallen  me  in  matter  or  manner  of  expression, 
which  I  would  or  might  rectify  before  the  book  received 


THE    PRECEDING    DISCOURSE.  343 

another  edition.  But  upon  a  view  and  perusal  of  this  dis- 
course, I  found  myself  under  a  double  surprisal  ;  for  first, 
in  reference  to  my  own,  I  could  not  find  any  thing,  any  doc- 
trine, any  expressions,  any  words  reflected  on,  which  the 
exceptions  of  this  man  do  give  me  the  least  occasion  to 
alter,  or  to  desire  that  they  had  been  otherwise  either  ex- 
pressed or  delivered  ; .  not  any  thing  which  now  after  near 
twenty  years,  which  I  do  not  still  equally  approve  of,  and 
which  I  am  not  yet  ready  to  justify.  The  other  part  of  my 
surprisal  was  somewhat  particular,  though  in  truth  it  ought 
to  have  been  none  at  all  ;  and  this  was  with  respect  unto 
those  doctrinal  principles  which  he  manageth  his  oppositions 
upon.  A  surprisal  they  were  unto  me,  because  wild,  un 
couth,  extravagant,  and  contrary  to  the  common  faith  of 
Christians  ;  being  all  of  them  traduced,  and  some  of  them 
transcribed  from  the  writings  of  the  Socinians  ;  yet  ought 
not  to  have  been  so,  because  I  was  assured  that  an  opposi- 
tion unto  that  discourse  could  be  managed  on  no  other.  But 
however,  the  doctrine  maintained  by  this  man,  and  those  op- 
posed or  scorned  by  him,  are  not  ray  special  concernment ; 
for  what  is  it  to  me  what  the  rector  of,  &c.  preacheth  or 
publisheth,  beyond  my  common  interest  in  the  truths  of  the 
gospel,  with  other  men  as  great  strangers  unto  him  as  my- 
self, who  to  ray  knowledge  never  saw  him,  nor  heard  of  his 
name  till  infamed  by  his  book  ?  Only  I  shall  take  leave  to 
say,  that  the  doctrine  here  published  and  licensed  so  to  be, 
is  either  the  doctrine  of  the  present  church  of  England,  or 
it  is  not ;  if  it  be  so,  I  shall  be  forced  to  declare  that  I  nei- 
ther have,  nor  will  have  any  communion  therein,  and  that 
as  for  other  reasons,  so  in  particular,  because  I  will  not  re- 
nounce or  depart  from  that  which  I  know  to  be  the  true  an- 
cient and  catholic  doctrine  of  this  church  ;  if  it  be  not  so, 
as  I  am  assured  with  respect  unto  many  bishops  and  other 
learned  men  that  it  is  not,  it  is  certainly  the  concernment 
of  them  who  preside  therein,  to  take  care  that  such  kind  of 
discourses  be  not  countenanced  with  the  stamp  of  their  pub- 
lic authority,  lest  they  and  the  church  be  represented  unto  a 
great  disadvantage  with  many. 

It  was  some  months  after  the  publishing  of  this  discourse, 
before  I  entertained  any  thoughts  of  taking  the  least  notice 
of  it ;  yea,  I  was  resolved  to  the  contrary,  and  declared  those 


344  A    VINDICATION    OF 

resolutions  as  I  had  occasion  ;  neither  was  it  until  very 
lately,  that  my  second  thoughts  came  to  a  compliance  with 
the  desires  of  some  others,  to  consider  my  own  peculiar  con- 
cernment therein.  And  this  is  all  which  I  now  design,  for 
the  examination  of  the  opinions  which  this  author  hath 
vented  under  the  countenance  of  public  licence,  whatever 
they  may  think,  I  know  to  be  more  the  concernment  of  other 
men  than  mine.  Nor  yet  do  I  enter  into  the  consideration 
of  what  is  written  by  this  author,  with  the  least  respect  unto 
myself  or  my  own  reputation,  which  I  have  the  satisfaction 
to  conceive  not  to  be  prejudiced  by  such  pitiful  attempts; 
nor  have  I  the  least  desire  to  preserve  it  in  the  minds  of  such 
persons  as  wherein  it  can  suffer  on  this  occasion.  But  the 
vindication  of  some  sacred  truths  petulantly  traduced  by 
this  author  seems  to  be  cast  on  me  in  an  especial  manner  ; 
because  he  hath  opposed  them,  and  endeavoured  to  expose 
them  to  scorn  as  declared  in  my  book  ;  whence  others,  more 
meet  for  this  work  might  think  themselves  discharged  from 
taking  notice  of  them.  Setting  aside  this  consideration,  I 
can  freely  give  this  sort  of  men  leave  to  go  on  with  their  re- 
vilings  and  scoQings  until  they  are  weary  or  ashamed,  which, 
as  far  as  I  can  discern  upon  consideration  of  their  ability 
for  such  a  work,  and  their  confidence  therein,  is  not  like  to 
be  in  haste  ;  at  least  they  can  change  their  course, and  when 
they  are  out  of  breath  in  pursuit  of  one  sort  of  calumnies, 
betake  themselves  unto  another.  Witness  the  late  malicious, 
and  yet  withal  ridiculous  reports  that  they  have  divulged 
concerning  me  even  with  respect  unto  civil  affairs,  and  their 
industry  therein  ;  for  although  they  were  such  as  had  not 
any  thing  of  the  least  probability  or  likelihood  to  give  them 
countenance,  yet  were  they  so  impetuously  divulged,  and  so 
readily  entertained  by  many,  as  made  me  think  there  was 
more  than  the  common  artifices  of  calumny  employed  in  their 
raising  and  improvement,  especially  considering  what  per- 
sons I  can  justly  charge  those  reports  upon.  But  in  this 
course  they  may  proceed  whilst  they  please  and  think  con- 
venient ;  I  find  myself  no  more  concerned  in  what  they  write 
or  say  of  this  nature  than  if  it  were  no  more,  but, 

— Iwai  CUTE  naKai  out'  a.'ppm  <pci}rl  EOixaj.* 
Ov>.i  ri,  net  (xiya  p^aige,  ©eo;  vu  rot  oX^ia  Siw'w.'' 

•   Od.  (.  187.  b  Od.  «,  401. 


THE    PRECEDING    DISCOURSE.  345 

It  is  the  doctrine  traduced  only  that  I  am  concerned 
about,  and  that  as  it  hath  been  the  doctrine  of  the  church  of 
England. 

It  may  be,  it  will  be  said  (for  there  is  no  security  against 
confidence  and  immodesty  backed  with  secular  advantages), 
that  the  doctrinal  principles  asserted  in  this  book  are  agree- 
able with  the  doctrine  of  the  church  in  former  times,  and 
therefore  those  opposed  in  it,  such  as  are  condemned  there- 
by. Hereabout  I  shall  make  no  long  contest  with  them  who 
once  discover  that  their  minds  are  by  any  means  imboldened 
to  undertake  the  defence  of  such  shameless  untruths.  Nor 
shall  I  multiply  testimonies  to  prove  the  contrary,  which 
others  are  more  concerned  to  do,  if  they  intend  not  to  betray 
the  religion  of  that  church,  with  whose  preservation  and  de- 
fence they  are  intrusted.  Only  because  there  are  ancient 
divines  of  this  church,  who  I  am  persuaded  will  be  allowed 
with  the  most  to  have  known  as  well  the  doctrine  of  it,  and 
as  firmly  to  have  adhered  thereunto,  as  this  author,  who  have 
particularly  spoken  unto  most  of  the  things  which  he  hath 
opposed,  or  rather  reproached,  I  shall  transcribe  the  words  of 
one  of  them,  whereby  he,  and  those  who  employ  him,  may  be 
minded  with  whom  they  have  to  do  in  those  things.  For  as 
to  the  writers  of  the  ancient  church,  there  is  herein  no  regard 
had  unto  them.  He  whom  I  shall  name  is  Mr.  Hooker,  and 
that  in  his  famous  book  of  Ecclesiastical  Policy,  who  in  the 
fifth  book  thereof,  and  fifty-sixth  paragraph,  thus  discourseth: 

*  We  have  hitherto  spoken  of  the  person  and  of  the  pre- 
sence of  Christ.  Participation  is  that  mutual  inward  hold 
which  Christ  hath  of  us,  and  we  of  him,  in  such  sort  that 
each  possesseth  other  by  way  of  special  interest,  property, 
and  inherent  copulation.'  And  after  the  interposition  of 
some  things  concerning  the  mutual  in-being  and  love  of 
the  Father  and  the  Son,  he  thus  proceedeth.  'We  are 
by  nature  the  sons  of  Adam.  When  God  created  Adam,  he 
created  us;  and  as  many  as  are  descended  from  Adam,  have 
in  themselves  the  root  out  of  which  they  spring.  The  sons 
of  God  we  neither  are  all,  nor  any  one  of  us,  otherwise  than 
only  by  grace  and  favour.  The  sons  of  God  have  God's 
own  natural  Son  as  a  second  Adam  from  heaven,  whose  race 
and  progeny  they  are  by  spiritual  and  heavenly  birth.     God 


346  A    VINDICATION    OF 

therefore  loving  eternally  his  Son,  he  must  needs  eternally 
in  him  have  loved  and  preferred  before  all  others,  them  which 
are  spiritually  since  descended  and  sprung  out  of  him. 
These  were  in  God  as  in  their  Saviour,  and  not  as  in  their 
Creator  only.  It  vi^as  the  purpose  of  his  saving  goodness,  his 
saving  power,  and  his  saving  wisdom,  which  inclined  itself 
towards  them.  They  which  thus  were  in  God  eternally  by  their 
intended  admission  to  life,  have,  by  vocation  or  adoption,  God 
actually  now  in  them,  as  the  artificer  is  in  that  work  which  his 
hand  doth  presently  frame.  Life,  as  all  other  gifts  and  be- 
nefits, groweth  originally  from  the  Father,  and  cometh  not  to 
us  but  by  the  Son,  nor  by  the  Son  to  any  of  us  in  particular, 
but  through  the  Spirit.  For  this  cause  the  apostle  wisheth 
to  the  church  of  Corinth, '  the  grace  of  our  Lord  Jesus  Christ, 
and  the  love  of  God,  and  the  fellowship  of  the  Holy  Ghost.' 
Which  three  Saint  Peter  comprehendeth  in  one,  the  partici- 
pation of  the  divine  nature.  We  are,  therefore,  in  God 
through  Christ  eternally,  according  to  that  intent  and  pur- 
pose whereby  we  are  chosen  to  be  made  his  in  this  present 
world,  before  the  world  itself  was  made  :  we  are  in  God 
through  the  knowledge  which  is  had  of  us,  and  the  love 
which  is  borne  towards  us  from  everlasting.  But  in  God  we  ac- 
tually are  no  longer  than  only  from  the  time  of  our  actual 
adoption  into  the  body  of  his  true  church,  into  the  fellowship 
of  his  children.  For  his  church  he  knoweth  and  loveth  ;  so 
that  they  which  are  in  the  church,  are  thereby  known  to  be 
in  him.  Our  being  in  Christ  by  eternal  foreknowledge  saveth 
us  not  without  our  actual  and  real  adoption  into  the  fellow- 
ship of  his  saints  in  this  present  world.  For  in  him  we  ac- 
tually are  by  our  actual  incorporation  into  that  society  which 
hath  him  for  their  head  ;  and  doth  make  together  with  him 
one  body  (he  and  they  in  that  respect  having  one  name) ; 
for  which  cause,  by  virtue  of  this  mystical  conjunction,  we 
are  of  him,  and  in  him,  even  as  though  our  very  flesh  and  bones 
should  be  made  continuate  with  his.  We  are  in  Christ,  be- 
cause he  knoweth  and  loveth  us,  even  as  parts  of  himself.  No 
man  is  actually  in  him  but  they  in  whom  he  actually  is.  For 
he  which  hath  not  the  Son  of  God,  hath  not  life.  *  I  am  the 
vine,  and  ye  are  the  branches:  he  which  abideth  in  me,  and 
I  in  him,  the  same  bringeth  forth  much  fruit;'  but  the  branch 


THE    PRECEDING    DISCOURSE.  347 

severed  from  the  vine  withereth.  We  are,  therefore,  adopted 
sons  of  God  to  eternal  life  by  participation  of  the  only  be- 
gotten Son  of  God,  whose  life  is  the  well-spring  and  cause 
of  ours.  It  is  too  cold  an  interpretation  whereby  some  men 
expound  our  being  in  Christ  to  import'nothing  else,  but  only, 
that  the  self-same  nature  which  maketh  us  to  be  men,  is  in 
him,  and  maketh  him  man  as  we  are.  For  what  man  in  the 
world  is  there,  which  hath  not  so  far  forth  communion  with 
Jesus  Christ?  It  is  not  this  can  sustain  the  weight  of  such 
sentences  as  speak  of  the  mystery  of  our  coherence  with 
Jesus  Christ.  The  church  is  in  Christ,  as  Eve  was  in 
Adam.  Yea,  by  grace  we  are  every  [one]  of  us  in  Christ,  and 
in  his  church,  as  by  nature  we  were  in  those  our  first  parents. 
God  made  Eve  of  the  rib  of  Adam ;  and  his  church  he  formed 
out  of  the  very  flesh,  the  very  wounded  and  bleeding  side  of 
the  Son  of  man.  His  body  crucified  and  his  blood  shed  for  the 
life  of  the  world,  are  the  true  elements  of  that  heavenly 
being,  which  make  thus  such  as  himself  is  of  whom  we  comei 
For  which  cause  the  words  of  Adam  may  be  fitly  the  words 
of  Christ  concerning  his  church,  '  flesh  of  my  flesh,  and  bone 
of  my  bones;'  a  true  native  extract  out  of  mine  own  body. 
So  that  in  him,  even  accordins;  to  his  manhood,  we,  accordino- 
to  our  heavenly  being,  are  as  branches  in  that  root  out  of 
which  they  grow.  To  all  things  he  is  life,  and  to  men  light, 
as  the  Son  of  God  ;  to  the  church,  both  life  and  light  eternal, 
by  being  made  the  Son  of  man  for  us,  and  by  being  in  us  a 
Saviour,  whether  we  respect  him  as  God  or  as  man.  Adam 
is  in  us  as  an  original  cause  of  our  nature,  and  of  that  cor- 
ruption of  nature  which  causeth  death  ;  Christ  as  the  cause 
original  of  restoration  to  life.  The  person  of  Adam  is  not 
in  us,  but  his  nature,  and  the  corruption  of  his  nature  derived 
into  all  men  by  propagation  ;  Christ  having  Adam's  nature, 
as  we  have,  but  incorrupt,  deriveth  not  nature  but  incorrup- 
tion,  and  that  immediately  from  his  own  person,  into  all  that 
belong  unto  him.  As,  therefore,  we  are  really  partakers  of 
the  body  of  sin  and  death  received  from  Adam,  so  except 
we  be  truly  partakers  of  Christ,  and  as  really  possessed  of 
his^  Spirit,  all  we  speak  of  eternal  life  is  but  a  dream.  That 
which  quickeneth  us  is  the  Spirit  of  the  second  Adam,  and 
his  flesh  that  wherewith  he  quickeneth.  That  which  in  him 
made  our  nature  uncorrupt,  was  the  union  of  his  Deity  with 


348  A    VINDICATION    OF 

our  nature.     And  in  that  respect  the  sentence  of  death  and 
condemnation,  which  only  taketh    hold   upon  sinful  flesh, 
could  no  way  possibly  extend  unto  him.     This  caused  his 
voluntary  death  for  others  to  prevail  with  God,  and  to  have 
the  force  of  an  expiatory  sacrifice.     The  blood  of  Christ,  as 
the  apostle  witnesseth,  doth  therefore   take   away  sin,  be- 
cause, '  through  the  eternal  Spirit  he  offered  himself  unto 
God  without  spot.'     That  which  sanctified  our  nature  in 
Christ,  that  which  made  it  a  sacrifice  available  to  take  away 
sin,  is  the  same  which  quickeneth  it,  raised  it  out  of  the 
grave  after  death,  and  exalted  it  unto  glory.     Seeing,  there- 
fore, that  Christ  is  in  us  as  a  quickening  Spirit,  the  first  de- 
gree of  communion  with  Christ  must  needs  consist  in  the 
participation  of  his  Spirit,  which  Cyprian  in  that  respect 
termeth,  '  germanissimam    societatem,'    the    highest    and 
truest  society  that  can  be  between  man  and  him,  which  is 
both  God  and  man  in  one.     The«e  things  Saint  Cyril  duly 
considering,  reproveth  their  speeches  which  taught  that  only 
the  Deity  of  Christ  is  the  vine  whereupon  we  by  faith  do  de- 
pend as  branches,  and  that  neither  his  flesh  nor  our  body  are 
comprised  in  this  resemblance.  For  doth  any  man  doubt,  but 
that  even  from  the  flesh  of  Christ  our  very  bodies  do  receive 
that  life  which  shall  make  them  glorious  at  the  latter  day ; 
and  for  which  they  are  already  accounted  parts  of  his  blessed 
body  ?  Our  corruptible  bodies  could  never  live  the  life  they 
shall  live,  were  it  not  that  here  they  are  joined  with   his 
body  which  is  incorruptible,  and  that  his  is  in  ours  as  a  cause 
of  immortality,  a  cause  by  removing  through  the  death  and 
merit  of  his  own  flesh  that  which  hindered  the  life  of  ours. 
Christ  is,  therefore,  both  as  God  and  as  man,  that  true  vine 
whereof  we  both  spiritually  and  corporally  are  branches. 
The  mixture  of  his  bodily  substance  with  ours  is   a  thing 
which  the  ancient  fathers  disclaim.     Yet  the  mixture  of  his 
flesh  with  ours  they  speak  of,  to  signify  what  our  very  bodies, 
through  mystical  conjunction,  receive  from  that  vital  ef- 
ficacy vvhich  we  know  to  be  in  his  ;  and  from  bodily  mixtures 
they  boiTow  divers  similitudes,  rather  to  declare  the  truth, 
than  the  manner  of  coherence  between  his  sacred  [body],  and 
the  sanctified  bodies  of  saints.     Thus  much  no   Christian 
man  will  deny,  that  when  Christ  sanctified  his  own  flesh, 
giving  as  God,  and  taking  as  man  the  Holy  Ghost,  he  did 


THE    PRECEDING    DISCOURSE.  349 

not  this  for  himself  only,  but  for  our  sakes,  that  the  grace  of 
sanctitication  and  life,  which  was  first  received  in  him,  might 
pass  from  him  to  his  whole  race,  as  malediction  came  from 
Adam  unto  all  mankind.     Howbeit,  because  the  work  of  his 
Spirit  to  those  effects  is  in  us   prevented  by  sin  and  death 
possessing  us  before;  it  is  of  necessity,  that  as  well  our  pre- 
sent sanctification  unto  newness  of  life,  as  the  future  resto- 
ration of  our  bodies,  should  presuppose  a  participation  of  the 
grace,  efficacy,  merit,  or  virtue   of  his    body    and    blood ; 
without  which  foundation  first  laid,  there  is  no   place  for 
those  other  operations  of  the  Spirit  of  Christ  to  ensue.     So 
that  Christ  imparteth  plainly  himself  by  degrees.  It  pleaseth 
him  in  mercy,  to  account  himself  incomplete  and  maimed 
without  us.     But  most  assured  we  are,  that  we  all  receive 
of  his  fulness,  because  he  is  in  us  as  a  movino-  and  workino; 
cause ;   from  which  many  blessed  effects  are  really  found  to 
ensue,    and  that   in   sundry   both    kinds   and   degrees,    all 
tending  to  eternal  happiness.     It   must  be  confessed,  that 
of  Christ  working  as  a  Creator  and  a  Governor  of  the  world, 
by  providence  all   are  partakers ;   not  all  partakers  of  that 
grace  whereby  he  inhabiteth  whom  he  saveth.     Again,  as  he 
dwelleth   not  by  grace  in  all,   so  neither  doth  he  equally 
work  in  all  them  in  whom  he  dwelleth.  'Whence  is  it,'  saith 
Saint  Augustine,  '  that  some  be  holier  than  others  are,  but 
because  God  doth  dwell  in  some  more  plentifully  than  in 
others  V     And  because  the  divine  substance   of  Christ  is 
equally  in  all,  his  human  substance  equally  distant  from  all  • 
it  appeareth  that  the  participation  of  Christ,  wherein  there 
are  many  degrees  and  differences,  must  needs  consist  in  such 
effects,  as  being  derived  from  both  natures  of  Christ  really 
into  us,  are  made  our  own ;  and  we,  by  having  them  in  us,  are 
truly  said  to  have  him  from  whom  they  come  ;  Christ  also  more 
or  less,  to  inhabit  and  impart  himself,  as  the  graces  are  fewer 
or  more,  greater  or  smaller,  which  really  flow  into  us  from 
Christ.    Christ  is  whole  with  the  whole  church,  and  whole 
with  every  part  of  the  church,  as  touching  his  person,  which 
can  no  way  divide  itself,  or  be  possessed  by  degrees  and  por- 
tions.    But  the  participation  of  Christ  importeth,  besides 
the  presence  of  Christ's  person,  and  besides  the  mystical 
copulation  thereof  with  the  parts  and  members  of  his  whole 
church,  a  true  actual  influence  of  grace  whereby  the  lif& 


350  A    VINDICATION    OF 

which  we  live  according  to  godliness  is  his  ;  and  from  him 
we  receive  those  perfections  wherein  our  eternal  happiness 
consisteth.  Thus  we  participate  Christ,  partly  by  imputation; 
as  when  those  things  which  he  did  and  suffered  for  us  are 
imputed  unto  us  for  righteousness  :  partly  by  habitual  and 
real  infusion,  as  when  grace  is  inwardly  bestowed  while  we 
are  on  earth,  and  afterward  more  fully,  both  our  souls  and 
bodies  made  like  unto  his  in  glory.     The  first  thing  of  his 
so  infused  into  our  hearts  in  this  life  is  the  Spirit  of  Christ; 
whereupon,  because  the  rest  of  what  kind  soever  do  all  both 
necessarily  depend  and  infallibly  also  ensue ;  therefore  the 
apostles  term  it,  sometimes  the  seed  of  God,  sometimes  the 
pledge  of  our  heavenly  inheritance,  sometimes  the  hansel  or 
earnest  of  that  which  is  to  come.  From  whence  it  is,  that  they 
which  belong  to  the  mystical  body  of  our  Saviour  Christ,  and 
be  in  number  as  the  stars  in  heaven,  divided  successively,  by 
reason  of  their  mortal  condition,  into  many  generations,  are 
notwithstanding  coupled  every  one  to  Christ  their  head,  and 
all  unto  every  particular  person  amongst  theinselves,  inas- 
much as  the  same  Spirit  which  anointed  the  blessed  soul  of 
our  Saviour  Christ,  doth  so  formalize,  unite,  and  actuate  his 
whole  race,  as  if  both  he  and  they  were  so  many  limbs  com- 
pacted into  one  body,  by  being  quickened  all  with  one  and 
the  same  soul.     That  wherein  we  are  partakers  of  Jesus 
Christ  by  imputation,  agreeth  equally  unto  all  that  have  it. 
For  it  consisteth  in  such  acts  and  deeds  of  his,  as  could  not 
have  longer  continuance  than  while  they  were  in  doing,  nor 
at  that  very  time  belong  unto  any  other,  but  to  him  from  whom 
they  come  ;  and  therefore,  how  men,  either  then,  or  before,  or 
since,  should  be  made  partakers  of  them,  there  can  be  no  way 
imagined,  but  only  by  imputation.     Again,  a  deed  must 
either  not  be  imputed  to  any,  but  rest  altogether  in  him 
whose  it  is ;  or  if  at  all  it  be  imputed,  they  which  have  it  by 
imputation  must  have  it  such  as  it  is,  whole.     So  that  de- 
grees being  neither  in  the  personal  presence  of  Christ,  nor 
in  the  participation  of  those  effects  which  are  ours  by  im^ 
putation  only ;  it  resteth  that  we  wholly  apply  them  to  the 
participation  of  Christ's  infused  grace ;  although,  even  in 
this  kind  also,  the  first  beginning  of  life,  the  seed  of  God, 
the  first-fruits  of  Christ's  Spirit,  be  without  latitude.   For 
we  have  hereby  only  the  being  of  the  sons  of  God,  in  which 


TUK    PRECEDING    DISCOURSE.  351 

number  how  far  soever  one  may  seem  to  excel  another,  yet 
touching  this  that  all  are  sons,  they  are  all  equals,  some  hap- 
pily better  sons  than  the  rest  are,  but  none  any  more  a  son 
than  another.  Thus  therefore  we  see  how  the  Father  is  in 
the  Son,  and  the  Son  in  the  Father ;  how  both  are  in  all  things, 
and  all  things  in  them ;  what  communion  Christ  hath  with 
his  church,  how  his  church  and  every  member  thereof  is  in 
him  by  original  derivation,  and  he  personally  in  them,  by 
way  of  mystical  association,  wrought  through  the  gift  of  the 
Holy  Ghost,  which  they  that  are  his  receive  from  him,  and 
together  with  the  same  what  benefit  soever  the  vital  force 
of  his  body  and  blood  may  yield  ;  yea,  by  steps  and  degrees, 
they  receive  the  complete  measure  of  all  such  divine  grace 
as  doth  sanctify  and  save  throughout,  till  the  day  of  their 
final  exaltation  to  a  state  of  fellowship  in  glory  with  him, 
whose  partakers  they  now  are  in  those  things  that  tend  to 
glory.' 

This  one  testimony  ought  to  be  enough  unto  this  sort  of 
men,  whilst  they  are  at  any  consistency  with  their  own  re- 
putation ;  for  it  is  evident  that  there  is  nothing  concerning 
personal  election,  effectual  vocation,  justification  by  the  im- 
putation of  the  righteousness  of  Christ,  participation  of 
him,  union  of  believers  unto  and  with  his  person,  derivation 
of  grace  from  him,  &c.  which  are  so  reproached  by  our  pre- 
sent author,  but  they  are  asserted  by  this  great  champion 
of  the  church  of  England,  who  undoubtedly  knew  the  doc- 
trine which  it  owned  and  in  his  days  approved,  and  that  in 
such  words  and  expressions  as  remote  from  the  sentiments, 
or  at  least  as  unsavoury  to  the  palates  of  these  men,  as  any 
they  except  against  in  others. 

And  what  themselves  so  severely  charge  on  us  in  point 
of  discipline,  that  nothing  be  spoken  about  it  until  all  is 
answered  that  is  written  by  Mr,  Hooker  in  its  defence,  may, 
I  hope,  not  immodestly  be  so  far  returned,  as  to  desire  them 
that  in  point  of  doctrine  they  will  grant  us  truce,  until  they 
have  moved  out  of  the  way  what  is  written  to  the  same  pur- 
pose by  Mr.  Hooker.  Why  do  not  they  speak  to  him  to 
leave  fooling,  and  to  speak  sense  as  they  do  to  others  ?  But 
let  these  things  be  as  they  are  ;  I  have  no  especial  concern- 
ment in  them,  nor  shall  take  any  farther  notice  of  them,  but 
only  as  they  influence  the  exceptions  which  this  author 


352  A    VINDICATION    OF 

makes  unto  some  passages  in  that  book  of  mine.  And  in 
what  I  shall  do  herein,  I  shall  take  as  little  notice  as  may- 
be of  those  scurrilous  and  reproachful  expressions  which 
either  his  inclination  or  his  circumstances  induced  him  to 
make  use  of.  If  he  be  pleased  with  such  a  course  of  pro- 
cedure, I  can  only  assure  him  that  as  to  my  concernment, 
I  am  not  displeased,  and  so  he  is  left  unto  his  full  liberty 
for  the  future. 

The  first  thing  he  quarrels  about  is  my  asserting  the  ne- 
cessity of  acquaintance   with   the  person  of  Christ,  which 
expression  he  frequently  makes  use  of  afterward  in  away  of 
reproach.  The  use  of  the  word*  acquaintance'  in  this  matter 
is  warranted  by  our  translation  of  the  Scripture,  and  that 
properly,  where  it  is  required  of  us   to  acquaint  ourselves 
with  God.     And  that  I  intended  nothing  thereby  but  the 
knowledge  of  Jesus  Christ,  is  evident  beyond  any  pretence 
to  the  contrary  to  be  suggested  by  the  most  subtle  or  in- 
ventive malice.     The  crime   therefore  wherewith  I  am  here 
charged,  is  my  assertion  that  it  is  necessary  that  Christians 
should  know  Jesus  Christ,  which  I  have  afterward  increased, 
by  affirming  also   that  they    ought   to    love  him ;    for  by 
Jesus  Christ  all  the  world  of  Christians  intend  the  person 
of  Christ,  and  the  most  of  them,  all  of  them,  the  Socinians 
only  excepted,  by  his  person  '  the  Word  made  flesh,'  or  the 
Son  of  God  incarnate,  the  Mediator  between  God  and  man. 
For  because  the  name  Christ  is  sometimes  used  metonomi- 
cally,  to  conclude  thence  that  Jesus  Christ  is  not  Jesus  Christ, 
or  that  it  is  not  the  person  of  Christ  that  is  firstly  and  pro- 
perly intended  by  that  name  in  the  gospel,  is  a  lewd  and  im- 
pious imagination  ;  and  we  may  as  well  make  Christ  to  be 
only  a  light  within  us,  as  to   be  the  doctrine  of  the  gospel 
without  us.     This  knowledge  of  Jesus  Christ,  I  aver  to  be 
the  only  fountain  of  all  saving  knowledge,  which  is  farther 
reflected  on  by  this  author  ;  and  he  adds  (no  doubt  out  of 
respect  unto  me),   *  that  he  will  not  envy  the  glory  of  this 
discovery  unto  its  author,'  and  therefore  honestly  confesseth 
that  he  met  with  it  in  my  book.      But  what  doth  he  intend  ? 
Whither  will  prejudice  and  corrupt  designs  carry  and  trans- 
port the  minds  of  men  ?    Is  it  possible  that  he  should  be 
ignorant  that  it  is  the  duty  of  all  Christians  to  know  Jesus 
Christ,  to  be  acquainted  with  the  person  of  Christ,  and  that 


THE    PRECEDING    DISCOURSE.  353 

this  is  the  fountain  of  all  savino-  knowledg-e,  until  he  met 
with   it  in  my  book  about  communion  with  God,  which  1 
dare  say  he  looked  not  into,  but  only  to  find  what  he  might 
except  against  ?    It  is  the  Holy  Ghost  himself  that  is  the 
author  of  this  discovery,  and  it  is   the  great  fundamental 
principle  of  the  gospel.     Wherefore  surely  this  cannot  be 
the  man's    intention,  and  therefore   we   must   look   a  little 
farther  to  see    what  it  is  that  he  aimeth  at.     After  then  the 
repetition  of  some  words  of  mine,  he  adds,  as  his  sense  upon 
them,  p.  39.   *  So  that  it  seems  the  gospel  of  Christ  makes 
a  very  imperfect  and  obscure  discovery  of  the  nature,  attri- 
butes, and  the  will  of  God,  and  the  methods  of  our  recovery. 
We  may  thoroughly  understand  whatever  is  revealed  in  the 
gospel,  and  yet   not  have  a  clear  and  saving  knowledge  of 
these  things,   until  we   get  a  more   intimate  acquaintance 
with  the  person  of  Christ.'  And  again,  p.  40.   '  I  shall  shew 
you  what  additions  these  men  make  to  the  gospel  of  Christ 
by  an  acquaintance  with   his   person  ;  and  I  confess  I  am 
very  iiiuch    beholden   to    this    author,   for   acknowledging 
whence  they  fetch  all  their  orthodox  and  gospel-mysteries, 
for  I  had  almost  pored  my  eyes  out  with  seeking  for  them 
in  the  gospel,  but  could   never  find  them  ;  but  I  learn  now 
that  indeed  they  are  not  to  be  found  there  unless  we  be  first 
acquainted  with  the  person  of  Christ.'     So  far  as  I  can  ga- 
ther up  the  sense  of  these  loose  expressions,  it  is,  that  I 
assert  a  knowledge  of  the  person  of  Jesus  Christ,  which  is 
not  revealed  in  the   gospel,  which  is   not  taught  us  in  the 
writings  of  Moses,  the   prophets,  or  apostles,  but  must  be 
had  some  other  way.     He   tells  me  afterward,  p.  41.  that  I 
put  in  a  word  fallaciously,  which  expresseth  the  contrary, 
as  though  I  intended  another  knowledge  of  Christ  than  what 
is  declared  in  the  gospel.     Now  he  either  thought  that  this 
was  not  my  design  or  intention,  but  would  make  use  of  a 
pretence  of  it  for  his  advantage  unto  an  end  aimed  at,  which 
what  it  was  I  knqvv'well  enough,  or  he  thought,  indeed,  that 
I  did  assert  and  maintain  such  a  knowledge  of  the  person 
of  Christ  as  was  not  received  by  Scripture  revelation.     If  it 
was  the  first,  we  have  an  instance  of  that  new  morality  which 
these  new  doctrines  are   accompanied  withal;  if  the  latter, 
he  discovers  how  meet  a  person  he  is  to  treat  of  things  ,of 
this  nature.     Wherefore,  to  prevent  such  scandalous  mis- 
YOL.   X.  2a. 


354  A    VINDICATION    OF 

carriages  or  futilous  imaginations  for  the  future,  I  here  tell 
him  that  if  he  can  find  in  that  book,  or  any  other  of  my 
writings,  any  expression,  or  word,  or  syllable,  intimating  any 
knowledge  of  Christ,  or  any  acquaintance  with  the  person 
of  Christ,  but  what  is  revealed  and  declared,  in  the  gospel, 
in  the  writings  of  Moses,  the  prophets,  and  apostles,  and  as 
it  is  so  revealed  and  declared,  and  learned  from  thence,  I 
will  publicly  burn  that  book  with  my  own  hands  to  give  him 
and  all  the  world  satisfaction.  Nay,  I  say  more  ;  if  an  angel 
from  heaven  pretend  to  give  any  other  knowledge  of  the 
person  of  Christ  but  what  is  revealed  in  the  gospel,  let  him 
be  accursed.  And  here  1  leave  this  author  to  consider  with 
himself,  what  was  the  true  occasion  why  he  should  first  thus 
represent  himself  unto  the  world  in  print  by  the  avowing  of 
so  unworthy  and  notorious  a  calumny. 

Whereas,  therefore,  by  an  acquaintance  with  the  person  of 
Christ,  it  is  undeniably  evident,  that  I  intended  nothing  but 
thatknowledge  of  Christ  which  it  is  the  duty  of  every  Christian 
to  labour  after,  no  other  but  what  is  revealed,  declared,  and 
delivered  in  the  Scripture,  as  almost  every  page  of  my  book 
doth  manifest  where  I  treat  of  these  things ;  I  do  here  again, 
with  the  good  leave  of  this  author  assert,  that  this  knowledge 
of  Christ  is  very  necessary  unto  Christians,  and  the  foun- 
tain of  all  saving  knowledge  whatever.  And  as  he  may,  if 
he  please,  review  the  honesty  and  truth  of  that  passage, 
p.  38.  '  So  that  our  acquaintance  with  Christ's  person  in 
this  man's  divinity  signifies  such  a  knowledge  of  what 
Christ  is,  hath  done  and  suffered  for  us,  from  whence  we 
may  learn  those  greater,  deeper,  and  more  saving  mysteries 
of  the  gospel,  which  Christ  hath  not  expressly  revealed  to 
us ;'  so  I  will  not  so  far  suspect  the  Christianity  of  them 
with  whom  we  have  to  do,  as  to  think  it  necessary  to  confirm 
by  texts  of  Scripture  either  of  these  assertions,  which,  who- 
ever denies,  is  an  open  apostate  from  the  gospel. 

Having  laid  this  foundation  in  an  equal  mixture  of  that 
truth  and  sobriety  wherewith  sundry  late  writings  of  this 
nature,  and  to  the  same  purpose  have  been  stuffed,  he  pro- 
ceeds to  declare  what  desperate  consequences  ensue  upon 
the  necessity  of  that  knowledge  of  Jesus  Christ  which  I 
have  asserted,  addressing  himself  thereunto,  p.  40. 

Many  instances  of  such  dealings  will  make  me  apt  to 


THE    PRECEDING    DISCOURSE.  355 

think  that  some  men,  whatever  they  pretend  to  the  con- 
trary, have  but  little  knowledge  of  Jesus  Christ  indeed.  But 
whatever  this  man  thinks  of  him,  an  account  must  one  day 
be  given  before  and  unto  him  of  such  false  calumnies  as 
his  lines  are  stuffed  withal.  Those  who  will  believe  him, 
that  he  hath  almost  pored  out  his  eyes  in  reading  the  gos- 
pel with  a  design  to  find  out  mysteries  that  are  not  in  it,  are 
left  by  me  to  their  liberty  ;  only  I  cannot  but  say  that  his 
way  of  expressing  the  study  of  the  Scripture  is  such  as  be- 
cometh  a  man  of  his  wisdom,  gravity,  and  principles.  He 
will,  I  hope,  one  day  be  better  acquainted  with  what  belongs 
unto  the  due  investigation  of  sacred  truth  in  the  Scripture, 
than  to  suppose  it  represented  by  such  childish  expressions. 
What  he  hath  learned  from  me  1  know  not,  but  that  I 
have  any  where  taught  that  there  are  mysteries  of  religion 
that  are  not  to  be  found  in  the  gospel,  unless  we  are  first 
acquainted  with  the  person  of  Christ,  is  a  frontless  and  im- 
pudent falsehood.  I  own  no  other,  never  taught  other  know- 
ledge of  Christ,  or  acquaintance  with  his  person,  but  what 
is  revealed  and  declared  in  the  gospel ;  and  therefore,  no 
mysteries  of  religion  can  be  thence  known  and  received 
before  we  are  acquainted  with  the  gospel  itself.  Yet  I  will 
mind  this  author  of  that  whereof  if  he  be  ignorant,  he  is 
unfit  to  be  a  teacher  of  others,  and  which  if  he  deny,  he  is 
unworthy  the  name  of  a  Christian ;  namely,  that  by  the 
knowledge  of  the  person  of  Christ,  the  great  mystery  of  God 
manifest  in  the  flesh, as  revealed  and  declared  in  the  gospel, 
we  are  led  into  a  clear  and  full  understanding  of  many  other 
mysteries  of  grace  and  truth  which  are  all  centred  in  his 
person,  and  without  which  we  can  have  no  true  nor  sound 
understanding  of  them.  I  shall  speak  it  yet  again,  that  this 
author  if  it  be  possible  may  understand  it ;  or  however,  that 
he  and  his  co-partners  in  design  may  know  that  I  neither 
am  nor  ever  will  be  ashamed  of  it ;  that  without  the  know- 
ledge of  the  person  of  Christ  which  is  our  acquaintance 
with  him,  as  we  are  commanded  to  acquaint  ourselves  with 
God,  as  he  is  the  eternal  Son  of  God  incarnate,  the  mediator 
between  God  and  man,  with  the  mystery  of  the  love,  grace, 
and  truth  of  God  therein,  as  revealed  and  declared  in  the 
Scripture  ;  there  is  no  true,  useful,  saving  knowledge  of  any 
other  mysteries  or  truths  of  the  gospel  to  be  attained.    This 

2  A  2 


356  A    VINDICATIOX    OF 

being  the  substance  of  what  is  asserted  in  my  discourse,  I 
challenge  this  man,  or  any  to  whose  pleasure  and  favour  his 
endeavours  in  this  kind  are  sacrificed,  to  assert  and  main- 
tain the  contrary,  if  so  be  they  are  indeed  armed  with  such 
a  confidence  as  to  impugn  the  foundations  of  Christianity. 

But  to  evince  his  intention,  he  transcribeth  the  ensuing 
passages  out  of  my  discourse,  p.  41.  'The  sum  of  all  true 
wisdom  and  knowledge  may  be  reduced  to  these  three  heads  : 
1.  The  knowledge  of  God,  his  nature,  and  properties.  2.  The 
knowledge  of  ourselves,  with  reference  to  the  will  of  God 
concerning  us.  3.  Skill  to  walk  in  communion  with  God.  In 
these  three  is  summed  up  all  true  wisdom  and  knowledge, 
and  not  any  of  them  is  to  any  purpose  to  be  obtained  or  is 
manifested  but  only  in  and  by  the  Lord  Christ.' 

This  whole  passage  I  am  far  from  disliking  upon  this  re- 
presentation of  it,  or  any  expression  in  it.  Those  who  are 
not  pleased  with  this  distribution  of  spiritual  wisdom,  may 
make  use  of  any  such  of  their  own  wherewith  they  are  better 
satisfied.  This  of  mine  was  sufficient  unto  my  purpose. 
Hereon  this  censure  is  passed  by  him  :  *  Where  hy  is  fal- 
laciously added  to  include  the  revelations  Christ  hath  made, 
whereas  his  first  undertaking  was  to  shew  how  impossible  it 
is  to  understand  these  things  savingly  and  clearly,  notwith- 
standing all  those  revelations  God  hath  made  of  himself  and 
his  will  by  Moses  and  the  prophets,  and  by  Christ  himself 
without  an  acquaintance  with  his  person.'  The  fallacy  pre- 
tended is  merely  of  his  own  coining  ;  my  words  are  plain  and 
suited  unto  my  own  purpose,  and  to  declare  my  mind  in 
what  I  intend  ;  which  he  openly  corrupting,  or  not  at  all  un- 
derstanding, frames  an  end  never  thought  of  by  me,  and  then 
feigns  fallacious  means  of  attaining  it.  The  knowledge  I 
mean  is  to  be  learned  by  Christ,  neither  is  any  thing  to 
be  learned  in  him  but  what  is  learned  by  him.  I  do 
say  indeed  now,  whatever  I  have  said  before,  that  it  is 
impossible  to  understand  any  sacred  truth,  savingly  and 
clearly,  without  the  knowledge  of  the  person  of  Christ,  and 
shall  say  so  still,  let  this  man  and  his  companions  say  what 
they  will  to  the  contrary  ;  but  that  in  my  so  saying  I  ex- 
clude the  consideration  of  the  revelations  which  Christ  hath 
made,  or  that  God  hath  made  of  himself  by  Moses  and  the 
prophets,  and  Christ  himself,  the  principal  whereof  concern 


THE    PRECEDING    DISCOURSE.  357 

his  person,  and  whence  alone  we  come  to  know  him,  is  an  as- 
sertion becoming  the  modesty  and  ingenuity  of  his  autlior.  But 
hereon  he  proceeds  and  says,  that  as  to  the  first  head  he  will 
take  notice  of  those  peculiar  discoveries  of  the  nature  of  God 
of  whicli  the  world  was  ignorant  before,  and  of  which  reve- 
lation is  wholly  silent,  but  are  now  clearly  and    savingly 
learned  from   an  acquaintance  with  Christ's   person.     But 
what  in  the  meantime  is  become  of  modesty,  truth,  and  ho- 
nesty ?    Do  men  reckon  that  there  is  no  account  to  be  given 
of  such  falsifications  ?  Is  there  any  one  word  or  tittle  in  my 
discourse,  of  any  such  knowledge  of  the  nature  or  proper- 
ties of  God  as  whereof  revelation  is  wholly  silent  ?    What 
doth  this  man  intend  ?  Doth  he  either  not  at  all  understand 
what  I  say,  or  doth  he  not  care  what  he  says  himself?  What 
have  I  done  to  him  ?  Wherein  have  I  injured  him?  How  have 
I  provoked  him  that  he  should  sacrifice  his  conscience  and 
reputation  unto  such  a  revenge?  Must  he  y^t  hear  it  again? 
I  never  thought,  I  never  owned,  I  never  wrote,  that  there 
was  any  acquaintance  to  be  obtained  with  any  property  of 
the  nature  of  God  by  the  knowledge  of  the  person  of  Christ 
but  what  is  taught  and  revealed  in  the  gospel ;  from  whence 
alone  all  knowledge  of  Christ,  his  person,  and  his  doctrine, 
is  to  be  learned.     And  yet  I  will  say  again,  if  we  learn  not 
thence  to  know  the  Lord  Christ,  that  is,  his  person,  we  shall 
never  know  any  thing  of  God,  ourselves,  or  our  duty,  clearly 
and  savingly  (I  use  the  words  again,  notwithstanding  the  re- 
flections on  them,  as  more  proper  in  this  matter  than  any 
used  by  our  author  in  his  eloquent  discourse),  and  as  we 
ought  to  do.     From  hence  he  proceeds  unto  weak  and  con- 
fused discourses  about  the  knowledge  of  God  and  his  pro- 
perties without  any  knowledge  of  Christ ;    for  he  not  only 
tells  us  'what  reason  we  had  to  believe  such  and  such  things 
of  God,  if  Christ  had  never  appeared  in  the  world'  (take  care, 
I  pray,  that  we  be  thought  as  little  beholden  to  him  as  may 
be),  '  but  that  God's  readiness  to  pardon,  and  the  like  are 
plainly  revealed  in  the  Scripture,  without  any  farther  ac- 
quaintance with  the  person  of  Christ.'    p.  43.     What  this 
farther  acquaintance  with  the  person  of  Christ  should  mean, 
I  do  not  well  understand  :  it  may  be  any  more  acquaintance 
with  respect  unto  some  that  is  necessary.     It  may  be  with- 
out any  more  ado  as  to  an  acquaintance  with  him.     And  if 


358  A    VINDICATION    OF 

this  be  his  intention,  as  it  must  be  if  there  be  sense  in  his 
words,  that  God's  readiness  to  pardon  sinners  is  revealed  in 
the  Scripture  without  respect  unto  the  person  of  Jesus  Christ, 
it  is  a  piece  of  dull  Socinianism,  which,  because  I  have  suffi- 
ciently confuted  elsewhere,  I  shall  not  here  farther  discover 
the  folly  of.  For  a  knowledge  of  God's  essential  properties 
by  the  light  of  nature,  it  was  never  denied  by  me,  yea,  I  have 
written  and  contended  for  it  in  another  way  that  can  be  im- 
peached by  such  trifling  declamations.  But  yet  with  his  good 
leave,  I  do  yet  believe  that  there  is  no  saving  knowledge  of, 
or  acquaintance  with  God,  or  his  properties  to  be  attained,but 
in  and  through  Jesus  Christ  as  revealed  unto  us  in  the  gospel. 
And  this  I  can  confirm  with  testimonies  of  the  Scripture,  fa- 
thers, schoolmen,  and  divines  of  all  sorts,  with  reasons  and 
arguments,  such  as  I  know  this  author  cannot  answer.  And 
whatever  great  apprehensions  he  may  have  of  his  skill  and 
abilities  to  know  God  and  his  properties  by  the  light  of  na- 
ture, now  he  neither  knows  nor  is  able  to  distinguish,  what  he 
learns  from  thence,  and  what  he  hath  imbibed  in  his  education 
from  an  emanation  of  divine  revelation  ;  yet,  I  believe  there 
were  as  wise  men  as  himself  amongst  those  ancient  philoso- 
phers concerning  whom  and  their  inquiries  into  the  nature  of 
God,  our  apostle  pronounces  those  censures,  Rom.  i.  1  Cor.i. 

But  on  this  goodly  foundation  he  proceeds  unto  a  parti- 
cular inference,  p.  44.  saying,  '  And  is  not  this  a  confi- 
dent man  to  tell  us  that  the  love  of  God  to  sinners,  and  his 
pardoning  mercy  could  never  have  entered  into  the  heart  of 
man,  but  by  Christ ;  when  the  experience  of  the  whole  world 
confutes  him  ?  For  whatever  becomes  of  his  new  theories,  both 
Jews  and  heathens  who  understood  nothing  at  all  of  what 
Christ  was  to  do  in  order  to  our  recovery,  did  believe  God  to 
be  gracious  and  merciful  to  sinners,  and  had  reason  to  do  so; 
because  God  himself  had  assured  the  Jews  that  he  was  a  gra- 
cious and  merciful  God,  pardoning  iniquity,  transgressions, 
and  sins.  And  those  natural  notions  heathens  had  of  God, 
and  all  those  discoveries  God  had  made  of  himself  in  the 
works  of  creation  and  providence,  did  assure  them  that  God 
is  very  good,  and  it  is  not  possible  to  understand  what  good- 
ness is,  without  pardoning  grace.' 

I  beg  his  excuse ;  truth  and  good  company  will  o-ive  a 
modest  man  a  little  confidence  sometimes.     And  against  his 


THE    PRECEDING    DISCOURSE.  359 

experience  of  the  whole  world  falsely  pretended,  I  can  oppose 
the  testimonies  of  the  Scripture,  and  all  the  ancient  writers  of 
the  church,  very  few  excepted.  We  can  know  of  God  only 
what  he  hath  one  way  or  other  revealed  of  himself,  and  no- 
thing else ;  and  I  say  again,  that  God  hath  not  revealed  his 
love  unto  sinners,  and  his  pardoning  mercy,  any  other  way 
but  in  and  by  Jesus  Christ.  For  what  he  adds  as  to  the  know- 
ledge which  the  Jews  had  of  these  things  by  God's  revelation 
in  the  Scripture  ;  when  he  can  prove  that  all  those  revelations 
or  any  of  them  had  not  respect  unto  the  promised  seed  the 
Son  of  God,  to  be  exhibited  in  the  flesh  to  destroy  the  works 
of  the  devil,  he  will  speak  somewhat  unto  his  purpose.  In 
the  meantime,  this  insertion  of  the  consideration  of  them 
who  enjoyed  that  revelation  of  Christ,  which  God  was  pleased 
to  build  his  church  upon  under  the  Old  Testament  is  weak 
and  impertinent.  Their  apprehensions,  I  acknowledge,  con- 
cerning the  person  of  Christ,  and  the  speciality  of  the  work  of 
his  mediation,  were  dark  and  obscure  ;  but  so  also  propor- 
tionably  was  their  knowledge  of  all  other  sacred  truths,  which 
yet  with  all  diligence  they  inquired  into.  That  which  I  in- 
tended is  expressed  by  the  apostle ;'  1  Cor.  ii.  9.  '  It  is 
written.  Eye  hath  not  seen,  nor  ear  heard,  neither  have  entered 
into  the  heart  of  man,  the  things  which  God  hath  prepared 
for  them  that  love  him  ;  but  God  hath  revealed  them  unto  us 
by  his  Spirit.'  What  a  confident  man  was  this  apostle,  as  to 
affirm  that  the  things  of  the  grace  and  mercy  of  God  did 
never  enter  into  the  heart  of  man  to  conceive,  nor  would  so 
have  done,  had  they  not  been  revealed  by  the  Spirit  of  God 
in  the  gospel  through  Jesus  Christ. 

But  this  is  only  a  transient  charge;  there  ensues  that  which 
is  much  more  severe,  p.  45.  as  for  instance ;  he  tells  us, 
'  that  in  Christ'  (that  is,  in  his  death  and  sufferings  for  our  sins) 
'  God  hath  manifested  the  naturalness  of  this  righteousness' 
(i.  e.  Vindictive  justice  in  punishing  sin),  '  that  it  was  impos- 
sible that  it  should  be  diverted  from  sinners  without  the  in- 
terposing of  a  propitiation  ;  that  is,  that  God  is  so  just  and 
righteous,  that  he  cannot  pardon  sin  without  satisfaction  to 
his  justice.  Now  this  indeed  is  such  a  notion  of  justice  as  is 
perfectly  new,  which  neither  Scripture  nor  nature  acquaints 
us  with  ;  for  all  mankind  have  accounted  it  an  act  of  good- 
ness without  the  least  suspicion  of  injustice  in  it,  to  remit 


360  A    VINDICATION    OF 

injuries  and  offences  without  exacting  any  punishment ;  that 
he  is  so  far  from  being  just,  that  he  is  cruel  and  savage  who 
will  remit  no  offence  till  he  hath  satisfied  his  revenge.'    The 
reader  who  is  in  any  measure  or  degree  acquainted  witli  these 
things,  knows  full  well  what  is  intended  by  that  which  I  have 
asserted.     It  is  no  more  but  this;  that  such  is  the  essential 
holiness  and  righteousness  of  the  nature  of  God,  that  consi- 
dering him  as  the  supreme  Governor  and  Ruler  of  all  man- 
kind, it  was  inconsistent  with  the  holiness  and  rectitude  of 
his  rule,  and  the  glory  of  his  government,  to  pass  by  sin  ab- 
solutely, or  to  pardon  it  without  satisfacLion,  propitiation,  or 
atonement.   This,  I  said,  was  made  evident  in  the  death  and 
sufferings  of  Christ,  wherein  God  made  all  our  iniquities  to 
meet  upon  him,  and  spared  him  not,  that  we  might  obtain 
mercy  and  gTace.     This  is  here  now  called  out  by  our  au- 
thor as  a  very  dangerous  or  foolish  passage  in  my  discourse, 
which  he  thought  he  might  highly  advantage  his  reputation 
by  reflecting  upon.     But  as  the  orator  said  to  his  adversary, 
'  Eqiiidem  vehementer  Ifetor  eum  esse  me,  in  quem   tu  cum 
cuperes,  nuUam  contumeliam  jacere  potueris,  quse  non  ad 
maximam  partem  civium  convenerit ;'  so  it  is  here   fallen 
out.   .  If  this  man  knows  not  that  this  is  the  judgment  of  the 
generality  of  the  most  learned  divines  of  Europe,  upon  the 
matter  of  all  who  have  engaged  with  any  success  against  the 
Socinians,one  or  two  only  excepted,  I  can  pity  him,  but  not 
relieve  him  in  his  unhappiness,  unless  he  will  be  pleased  to 
take  more  pains  in  reading  good  books,  than  as  yet  he  ap- 
peareth  to  have  done.     But  for  the  thing  itself,  and  his  reflec- 
tions upon  it,  I  shall  observe  yet  some  few  things,  and  so  pass 
on.  As  first,  the  opposition  that  he  makes  unto  my  position  is 
nothing  but  a  crude  assertion  of  one  of  the  meanest  and  most 
absurd  sophisms   which  the   Socinians  use  in  this  cause  ; 
namely,  that  every  one  may  remit  injuries  and  offences  as 
he  pleaseth  without  exacting  any  punishment.     Which  as 
it  is  true  in  most  cases  of  injuries  and  offences  against  pri- 
vate persons,  wherein   no   others  are  concerned  but  them- 
selves, nor  are  they  obliged  by  any  law  of  the  community  to 
pursue  their  own  right  :  so  with  respect  unto  public  rulers 
of  the  community,  and  unto  such  injuries  and  offences  as  are 
done  against  supreme  rule,  tending  directly  unto  the  disso- 
lution of  the  society  centriiig  in  it,   to  suppose  that  such 


THE    PRECEDING    DIoCOURSE.  361 

rulers  are  not  obliged  to  inflict  those  punishments  which  jus- 
tice and  the  preservation  of  the  community  doth  require,  is 
a  fond  and  ridiculous  imagination;   destructive  if  pursued 
unto  all  human  society,  and  rendering  government  a  useless 
thing  in  the  world.     Therefore  what  this  author  (who  seems 
to  understand  very  little  of  these  things)  adds,  'that  govern- 
ors may  spare  or  punish  as  they  see  reason  for  it;'  if  the  rule 
of  that  reason  and  judgment  be  not  that  justice,  which  re- 
spects the  good  and  benefit  of  the  society  or  community, 
they  do  amiss  and  sin  in  sparing  and  -punishing,  which  I 
suppose  he   will  not  ascribe  unto  the  government  of  God. 
But  I   have  fully  debated  these  things  in  sundry  writings 
against  the  Socinians,  so  that  I  will  not  again  enlarge  upon 
them  without  a  more  important  occasion.     It  is  not  impro- 
bable but  he  knows  where  to  find  those  discourses,  and  he 
may  when  he  please  exercise  his  skill  upon  them.     Again,  i 
cannot  but  remark  upon  the  consequences  that  he  chargeth 
this  position  withal,  and  yet  I  cannot  do  it  without  begging 
pardon  for  repeating  such  horrid  and  desperate  blasphemies; 
p.  46.  'The   account,'  saith  he,  '  of  this  is  very  plain,  be- 
cause the  justice  of  God  hath  glutted  itself  with  revenge  on 
sin  in  the  death  of  Christ,  and  so  henceforward   we  may  be 
sure  he  will  be  very  kind,  as  a  revengeful  man  is  when  his 
passion  is  over;  p.  47.  the  sum  of  which  is,  that  God  is  all 
love  and  patience  when  he   hath  taken  his  fill  of  revenge^, 
as  others  use  to  say  that  the  devil  is  very  good  when  he  is 
pleased;  p.  59.  the  justice  and  vengeance  of  God,  having 
their  actings  assigned  them  to  the  full,  being  glutted  and 
satiated  with  the  blood  of  Christ,  God  may,'  &c.     I  desire 
the  reader  to  remember,  that  the  supposition  whereon  all 
these  inferences  are  built,  is  only  that  of  the  necessity  of  the 
satisfaction  of  Christ  with  respect  unto  the  holiness  and 
righteousness  of  God  as  the  author  of  the  law,  and  the  su- 
preme Governor  of  mankind.     And  is  this  language  becom- 
ing a  son  of  the  church  of  England  ?    Might  it  not  be  more 
justly  expected  from  a  Jew  or  a  Mahometan,  from  Servetus 
or  Socinus,  from  whom  it  is  borrowed,  than  from  a  son  of 
this  church,  in  a  book  published  by  licence  and  authority  ? 
But  it  is  to  no  purpose  to  complain  ;  those  who  are  pleased 
with  these  things  let  them  be  so.     But  what  if  after  all,  these 
impious,  blasphemous  consequences  do  follow  as  much  upon 


362  A    VINDICATION    OF 

this  author's  opinion  as  upon  mine,  and  that  with  a  greater 
shew  of  probabihty  ?  And  what  if  forgetting  himself  within 
a  few  leaves,  he  says  the  very  same  thing  that  I  do,  and  casts 
himself  under  his  own  severest  condemnation  ?  For  the  first, 
I  presume  he  owns  the  satisfaction  of  Christ,  and  I  will  sup- 
pose it  until  he  directly  denies  it ;  therefore  also  he  owns  and 
grants  that  God  would  not  pardon  any  sin,  but  upon  a  sup- 
position of  a  previous  satisfaction  made  by  Jesus  Christ. 
Here  then  lies  all  the  difference  between  us  ;  that  I  say  God 
could  not  with  respect  unto  his  holiness  and  justice  as  the 
author  of  the  law  and  governor  of  the  world,  pardon  sin  ab- 
solutely without   satisfaction  :    he  says,  that  although   he 
might  have  done  so  without  the  least  diminution  of  his 
glory,  yet  he  would  not,  but  would  have  his  Son  by  his 
death  and  suffering  to  make  satisfaction  for  sin.     I  leave  it 
now  not  only  to  every  learned  and  impartial  reader,  but  to 
every  man  in  his  wits  who  understands  common  sense,  whe- 
the  blasphemous  consequences  which  I  will  not  again  defile 
ink  and  paper  with  the  expression  of,  do  not  seem  to  follow 
more  directly  upon  his   opinion   than   mine  ;  for  whereas  I 
say  not,  that  God  requireth  any  thing  unto  the  exercise  of 
grace  and  mercy,  but  what  he  grants  that  he  doth  so  also. 
Only  I  say  he  doth  it  because  requisite  unto  his  justice;  he 
because  he  chose  it  by  a  free  act  of  his  will  and  wisdom, 
when  he  might  have  done  otherwise,  without  the  least  dis- 
advantage  unto  his  righteousness  or  rule,  or  the  least  im- 
peachment to  the  glory  of  his  holiness,  the  odious  blasphe- 
mies mentioned,  do  apparently  seem  to  make  a  nearer  ap- 
proach unto  his  assertion  than  unto  mine.     I  cannot  proceed 
unto  a  farther  declaration  of  it,because  I  abhor  the  rehearsal 
of  such  horrid  profaneness.     The  truth  is,  they  follow  not 
in  the  least  (if  there  be  any  thing  in  them  but  odious  sata- 
nical  exprobrations  of  the  truth  of  the  satisfaction  of  Christ) 
on  either  opinion  ;  though  I  say  this  author  knows  not  well 
how  to  discharge  himself  of  them.     But  what  if  he  be  all 
this  while  only  roving  in  his  discourse  about  the  things  that 
he  hath  no  due  comprehension  of,  merely  out  of  a  transport- 
ing desire  to  gratify  himself  and  ethers,  in  traducing  and 
making  exceptions  against  my  writings?    What  if  when  he 
comes  a  little  to  himself  and  expresseth  the  notions  that 
have  been  instilled  into  him,  he  saith  expressly  as  much  as 


THE    PRECEDING    DISCOURSE.  363 

I  do,  or  have  done  in  any  place  of  my  writings  ?  It  is  plain 
he  does  so,  p.  49.  in  these  words  ;  *  as  for  sin,  the  gospel  as- 
sures us  that  God  is  an  irreconcilable  enemy  to  all  wicked- 
ness, it  being  so  contrary  to  his  own  most  holy  nature,  that 
if  he  have  any  love  for  himself,  and  any  esteem  for  his  own 
perfections  and  works,  he  must  hate  sin  which  is  so  unlike 
himself,  and  which  destroys  the  beauty  and  perfection  of  his 
workmanship.  For  this  end  he  sent  his  Son  into  the  world 
to  destroy  the  works  of  the  devil,'  &c.  Here  is  the  sub- 
stance  of  what  at  any  time  in  this  subject  I  have  pleaded  for ; 
'  God  is  an  irreconcilable  enemy  to  all  wickedness,'  that  it 
'is  contrary  to  his  holy  nature,  so  that  he  must  hate  it,  and 
therefore  sends  his  Son,'  &c.  If  sin  be  contrary  to  God's 
holy  nature,  if  he  must  hate  it  unless  he  will  not  love  him- 
self, nor  value  his  own  perfections,  and  therefore  sent  his 
Son  to  make  satisfaction,  we  are  absolutely  agreed  in  this 
matter,  and  our  author  hath  lost  '  operam  et  oleum'  in  his 
attempt.  But  for  the  matter  itself,  if  he  be  able  to  come 
unto  any  consistency  in  his  thoughts,  or  to  know  what  is  his 
own  mind  therein ;  I  do  hereby  acquaint  him,  that  I  have  writ- 
ten one  entire  discourse  on  that  subject,  and  have  lately  rein- 
forced the  same  argument  in  ray  exercitations  on  the  Epistle 
to  the  Hebrews,  wherein  my  judgment  in  this  point  is  declared 
and  maintained.  Let  him  attempt  an  answer  if  he  please  unto 
them,  or  do  it  if  he  can.  What  he  farther  discourseth  on  this 
subject,  p.  46,  47.  consisteth  only  in  odious  representations 
and  vile  reflections  on  the  principal  doctrines  of  the  gospel, 
not  to  be  mentioned  without  offence  and  horror.  But  as  to 
me,  he  proceeds  to  except  after  his  scoffing  manner  against 
another  passage,  p.  47,  48.  'But  however  sinners  have  great 
reasons  to  rejoice  in  it,  when  they  consider  the  nature  and 
end  of  God's  patience  and  forbearance  towards  them,  viz. 
That  it  is  God's  taking  a  course  in  his  infinite  wisdom  and 
goodness  that  we  should  not  be  destroyed  notwithstanding 
our  sins  ;  that  as  before  the  least  sin  could  not  escape  with- 
out punishment,  justice  being  so  natural  to  God,  that  he 
cannot  forgive  without  punishing  ;  so  the  justice  of  God 
being  now  satisfied  by  the  death  of  Christ,  the  greatest  sins 
can  do  us  no  hurt,  but  we  shall  escape  with  a  '  notwithstand- 
ing our  sins'  This  it  seems  we  learn  from  an  acquaintance 
with  Christ's  person,  though  his  gospel  instructs  us  other- 


364  A    VINDICATION    OF 

wise,  that  without  holiness  no  man  shall  see  God.'     But  he 
is  here  again  at  a  loss,  and  understands  not  what  he  is  about. 
That  whereof  he  was  discoursing,  is  the  necessity  of  the  sa- 
tisfaction of  Christ,  and  that  must  be  it  which  he  maketh  his 
inference  from  ;    but  the  passage   he    insists    on,  he   lays 
down  as  expressive   of  the  end  of  God's  patience  and  for- 
bearance towards  sinners,  which  here   is  of  no  place  nor 
consideration.     But  so  it  falls  out  that  he  is  seldom  at  any 
agreement  with  himself  in  any  parts  of  his  discourse  ;  the 
reason  whereof  I  do  somewhat  more  than  guess  at.     How- 
ever, for  the  passage  which  he  cites  out  of  my  discourse,  I 
like  it  so  well,  as  that  I  shall  not  trouble  myself  to  inquire 
whether  it  be  there  or  no,  or  on  what  occasion  it  is  intro- 
duced.    The  words  are,  '  that  God  hath  in  his  justice,  wis- 
dom, and  goodness,  taken  a  course  that  we  should  not  be  de- 
stroyed, notwithstanding  our  sins'  (that  is  to  save  sinners), 
'  for  he  that  believeth  although  he  be  a  sinner  shall  be  saved ; 
and  he  that  believeth  not  shall  be  damned,'  as  one  hath  as- 
sured us,  whom  I  desire  to  believe  and  trust  unto.     If  this 
be  not  so,  what  will  become  of  this  man  and  myself,  with 
all  our  writings?  for  I  know  that  we  are  both  sinners;  and 
if  God  will  not  save  us,  or  deliver  us  from  destruction,  not- 
withstanding   our  sins,  that  is,  pardon    them  through  the 
bloodshedding  of  Jesus  Christ,  wherein  we  have  redemption 
even  the  forgiveness  of  sins,  it  hath  been  better  for  us  that 
we  had  never  been  born.     And  I  do  yet  again  say,  that  God 
doth  not,  that  he  will  not,  pardon  the  least  sin  without  re- 
spect unto  the  satisfaction  of  Christ,  according  as  the  apo- 
stle declares,   2  Cor.  v.  18—21.   and  the  expression  which 
must  be  set  on  the  other  side,  on  the  supposition  thereof 
the  greatest  sin  can  do  us  no  harm,  is  this  man's  addition, 
which  his   usual   respect  unto  truth  hath  produced.     But 
withal,  I  never  said,  I  never  wrote,  that  the  only  supposition 
of  the  satisfaction  of  Christ  is  sufficient  of  itself  to  free  us 
from  destruction  by  sin. 

There  is  moreover  required  on  our  part,  faith  and  repent- 
ance, without  which  we  can  have  no  advantage  by  it,  or 
interest  in  it.  But  he  seems  to  understand  by  that  expres- 
sion, notwithstanding  our  sins,  though  we  should  live  and 
die  iri  our  sins  without  faith,  repentance,  or  new  odedience. 
For  he  supposeth  it  sufficient  to  manifest  the  folly  of  this 


THE    PRECEDING    DISCOURSE.  365 

assertion,  to  mention  that  declaration  of  the  mind  of  Christ 
in  the  gospel,  that  '  without  holiness  no  man  shall  see  God.' 
I  wonder  whether  he  thinks  that  those  who  believe  the  sa- 
tisfaction of  Christ,  and  the  necessity  thereof,  wherein  God 
'  made  him  to  be  sin  who  knew  no  sin,  that  we  might  be  made 
the  righteousness  of  God  in  him,'  do  believe  that  the  personal 
holiness  of  men  is  indispensably  necessary  unto  the  pleasing 
and  enjoyment  of  God  ;  if  he  suppose  that  the  satisfaction 
of  Christ  and  the  necessity  of  our  personal  holiness  are 
really  inconsistent,  he  must  be  treated  in  another  manner  ; 
if  he  suppose  that  although  they  are  consistent,  yet  those 
whom  he  opposeth  do  so  trust  to  the  satisfaction  of  Christ, 
as  to  judge,  that  faith,  repentance,  and  holiness,  are  not  in- 
dispensably necessary  to  salvation,  he  manifests  how  well 
skilled  he  is  in  their  principles  and  practices.  I  have  always 
looked  on  it  as  a  piece  of  the  highest  disingenuity  among 
the  Quakers,  that  when  any  one  pleads  for  the  satisfaction 
of  Christ  or  the  imputation  of  his  righteousness,  they  will 
clamorously  cry  out  and  hear  nothing  to  the  contrary  ;  'yea, 
you  are  for  the  saving  of  polluted,  defiled  sinners ;  let  men 
live  in  their  sins  and  be  all  foul  within,  it  is  no  matter,  so 
long  as  they  have  a  righteousness  and  a  Christ  without  them.' 
I  have,  I  say,  always  looked  upon  it  as  a  most  disingenuous 
procedure  in  them,  seeing  no  one  is  catechised  amongst  us, 
who  knoweth  not  that  we  press  a  necessity  of  sanctification 
and  holiness,  equal  with  that  of  justification  and  righteous- 
ness. And  yet  this  very  course  is  here  steered  by  this  au- 
thor, contrary  to  the  constant  declaration  of  the  judgments 
of  them  with  whom  he  hath  to  do,  contrary  to  the  common 
evidence  of  their  writings,  preaching,  praying,  disputino- 
unto  another  purpose,  and  that  without  relieving  or  counte- 
nancing himself  by  any  one  word  or  expression  used  or  uttered 
by  them,  he  chargeth  [them],  as  though  they  made  holiness 
a  very  indifferent  thing,  and  such  as  it  doth  not  much  con- 
cern any  man  whether  he  have  an  interest  in  or  no  ;  and  I 
know  not  whether  is  more  marvellous  unto  me,  that  some 
men  can  so  far  concoct  all  principles  of  conscience  and 
modesty,  as  to  publish  such  slanderous  untruths,  or  that 
others  can  take  contentment  and  satisfaction  therein,  who 
cannot  but  understand  their  disingenuity  and  falsehood. 
His  proceed  in  the  same  page  is  to  except  against  that 


366  A    VINDICATION    OF 

revelation  of  the  wisdom  of  God,  which  I  affirm  to  have 
been   made  in  the  person  and  sufferings  of  Christ,  which 
I  thought  I  might  have  asserted  without  offence.     But  this 
man  will  have  it,  that  'there  is  no  wisdom  therein,  if  justice 
be  so  natural  to  God  that  nothing  could  satisfy  him  but  the 
death  of  his  own   Son.'     That  any  thing  else  could  satisfy 
divine  justice  but  the  sufferings  and  death  of  the  Son  of 
God,  so  far  as  I  know,  he  is  the  first  that  found  out  or  dis- 
covered, if  he  hath  yet  found  it  out.     Some  have  imagined 
that  God  will  pardon  sin,  and  doth  so,  without  any  satis- 
faction at  all ;   and  some  have  thought  that  other  ways  of 
the  reparation  of  lost  mankind  were  possible,  without  this 
satisfaction  of  divine  justice,  which  yet  God  in  his  wisdom 
determined  on ;   but  that  satisfaction  could  be  any  other- 
wise made  to  divine  justice,  but  by  the  death  of  the  Son  of 
God  incarnate,  none  have  used  to  say  who  know  what  they 
say  in  these  things.     *  But  wisdom,' he  saith,  'consists  in 
the  choice  of  the  best  and  fittest  means  to  attain  an  end, 
when  there  were  more  ways  than  one  of  doing  it ;  but  it  re- 
quires no  great  wisdom  to  choose  when  there  is  but  one 
possible  way.'   Yea,  this  it  is  to  measure  God,  things  infinite 
and  divine,  by  ourselves.     Doth  this  man  think  that  God's 
ends,  as  ours,  have  an  existence  in  themselves  out  of  him, 
antecedent  unto  any  acts  of  his  divine  wisdom?     Doth  he 
imagine  that  he  balanceth  probable  means  for  the  attaining 
of  an  end,  choosing  some  and  rejecting  others  ?     Doth  he 
surmise  that  the  acts  of  divine  wisdom  with  respect  unto 
the  end  and  means  are  so  really  distinct,  as  the  one  to  have 
a  priority  in  time  before  the  others  ?  Alas,  that  men  should 
have  the  confidence  to  publish  such  slight  and  crude  imagi- 
nations !    Again  ;  the  Scripture,  which  so  often  expresseth 
the  incarnation  of  the  Son  of  God,  and  the  whole  work  of 
his  mediation  thereon,  as  the  effect  of  the  infinite  wisdom  of 
God,  as  that  wherein  the  stores,  riches,  and  treasures  of  it 
are  laid  forth,  doth  nowhere  so  speak  of  it  in  comparison 
with  other  means  not  so  suited  unto  the  same  end,  but  ab- 
solutely and  as  it  is  in  its  own  nature ;  unless  it  be  when  it 
is  compared  with  those  typical  institutions  which  being  ap- 
pointed to  resemble  it,  some  did  rest  in.  And  lastly,  where- 
as there  was  but  this  6ne  way  for  the  redemption  of  man- 
kind and  the  restoration  of  the  honour  of  God's  justice  and 


THE    PRECEDING    DISCOURSE.  367 

holiness,  as  he  is  the  supreme  lawgiver  and  governor  of  the 
universe ;  and  whereas  this  one  way  was  not  in  the  least 
previous  unto  any  created  understanding,  angelical  or  human, 
nor  could  the  least  of  its  concerns  have  ever  entered  into  the 
hearts  of  any,  nor  it  may  be  shall  they  ever  know,  or  be  able 
to  find  it  out  unto  perfection,  but  it  will  be  left  the  object 
of  their  admiration  unto  eternity ;  if  this  author  can  see  no 
wisdom  or  no  great  wisdom  in  the  finding  out  and  appoint- 
ing of  this  way,  who  can  help  it  ?  I  wish  he  would  more  di- 
ligently attend  unto  their  teachings  who  are  able  to  instruct 
him  better,  and  from  whom,  as  having  no  prejudice  against 
them,  he  may  be  willing  to  learn. 

But  this  is  the  least  part  of  what  this  worthy  censurer  of 
theological  discourses  rebukes  and  corrects.     For,  whereas 
I  had  said  that  we  *  might  learn  our  disability  to  answer  the 
mind  and  will  of  God  in  all  or  any  part  of  the  obedience  he 
requireth,'  that  is,  without  Christ,  or  out  of  him ;  he  adds, 
'that  is,  that  it  is  impossible  for  us  to  do  any  thing  that  is 
good,  but  we  must  be  acted  like  machines  by  an   external 
force,  by  the  irresistible  power  of  the  grace  and  Spirit  of 
God.     This  I  am  sure  is  a  new  discovery,  we  learn  no  such 
thing  from  the  gospel,  and  I  do  not  see  how  he  proves  it 
from  an  acquaintance  with  Christ.'     But  if  he  intends  what 
he  speaks,  *  we  can  do  no  good,  but  must  be  acted  like  ma- 
chines by  an  external  force/  and  chargeth  this  on  me,  it  is  a 
false  accusation  proceeding  from  malice  or  ignorance,  or  a 
mixture  of  both.     If  he  intend  that  we  can  of  ourselves  do 
any  thing  that  is   spiritually  good  and  acceptable  before 
God,  without  the  efficacious  work  of  the  Spirit  and  grace  of 
God  in  us,  which  I  only  deny,  he  is  a  Pelagian,  and  stands 
anathematized  by  many  councils  of  the  ancient  church.  And 
for  what  is  my  judgment  about  the  impotency  that  is  in  us 
by  nature  unto  any  spiritual  good,  the  necessity  of  the  ef- 
fectual operation  of  the  Spirit  of  God  in  and  to  our  conversion, 
with  his  aids  and  assistances  of  actual  grace  in  our  whole 
course  of  obedience,  which  is  no  other  but  that  of  the  ancient 
church,  the  most  learned  fathers,  and  the  church  of  England 
itself  in  former  days,  I  have  now  sufficiently  declared  and 
confirmed  it  in  another  discourse,  whither  this  author  is  re- 
mitted either  to  learn  to  speak  honestly  of  what  he  opposeth, 
or  to  understand  it  better,  or  to  answer  it  if  he  can. 


368  A    VINDICATION    OF 

He  adds,  '  But  still  there  is  a  more  glorious  discovery 
than  this  behind,  and  that  is,  the  glorious  end  whereunto 
sin  is  appointed  and  ordained  (I  suppose  he  means  by  God), 
is  discovered  in  Christ,  viz.  for  the  demonstration  of  God's 
vindictive  justice,  in  measuring  out  to  it  a  meet  recompense 
of  reward  ;  and  for  the  praise  of  God's  glorious  grace  in  the 
pardon  and  forgiveness  of  it ;  that  is,  that  it  could  not  be 
known  how  just  and  severe  God  is,  but  by  punishing  sin, 
nor  how  good  and  gracious  God  is,  but  by  pardoning  of  it ; 
and  therefore,  lest  his  justice  and  mercy  should  never  be 
known  to  the  world,  he  appoints  and  ordains  sin  to  this 
end  ;  that  is,  decrees  that  men  shall  sin  that  he  may  make 
some  of  them  the  vessels  of  his.wrath  and  the  examples  of  his 
fierce  vengeance  and  displeasure,  and  others  the  vessels  of 
his  mercy,  to  the  praise  and  glory  of  his  free  gra^e  in  Christ. 
This  indeed  is  such  a  discovery,  as  nature  and  revelation 
could  not  make;'  p.  51.  which  in  the  next  page  he  calls 
God's  '  truckling  and  bartering  with  sin  and  the  devil  for 
his  glory.' 

Although  there  is  nothing  in  the  words  here  reported  as 
mine,  which  is  not  capable  of  a  fair  defence,  seeing  it  is  ex- 
pressly affirmed  that  '  God  set  forth  his  Son  to  be  a  propi- 
tiation to  declare  his  righteousness,'  yet  I  know  not  how  it 
came  to  pass  that  I  had  a  mind  to  turn  unto  the  passage 
itself  in  my  discourse,  which  I  had  not  done  before  on  any 
occasion,  as  not  supposing  that  he  would  falsify  my  words, 
with  whom  "it  was  so  easy  to  pervert  my  meaning  at  any 
time,  and  to  reproach  what  he  could  not  confute.  But  that 
I  may  give  a  specimen  of  this  man's  honesty  and  ingenuity, 
1  shall  transcribe  the  passage  which  he  excepts  against,  be- 
cause I  confess  it  gave  me^some  surprisal  upon  its  first  perusal. 
My  words  are  these;  '  There  is  a  glorious  end  whereunto  sin  is 
appointed  and  ordained,  discovered  in  Christ,  that  others 
are  unacquainted  withal.  Sin  in  its  own  nature  tends  merely 
to  the  dishonour  of  God,  the  debasement  of  his  majesty,  and 
the  ruin  of  the  creature  in  whom  it  is.  Hell  itself  is  but  the 
filling  of  wretched  creatures  with  the  fruit  of  their  own  de- 
vices. The  comminations  and  threats  of  God  in  the  law  do 
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 


THE    PRECEDING    DISCOURSE.  36^ 

all  other  light,  and  discovers  no  other  use  or  end  of  it  at  all. 
lu   the   Lord   Jesus   Christ   there    is   the   manifestation  of 
another  and  more  glorious  end,  to  wit,  the  praise  of  God'g 
glorious  grace   in  the  pardon  and  forgiveness  of  it  ;    God 
having  taken  order  in  Christ,  that  that  thing  which  tended 
merely  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  sin.'     Such  was  my  ignorance, 
that  I  did  not  think  that  any  Christian,  unless  he  were  a 
professed  Socinian,  would  ever  have  made  exceptions  against 
any  thing  in  this  discourse,  the  whole  of  it  being  openly  pro- 
claimed in  the  gospel,  and  confirmed  in   the  particulars  by 
sundry  texts  of  Scripture,  quoted  in  the  margin  of  my  book, 
which  this  man  took  no  notice   of.     For  the  advantage  he 
would  make  from  the  expression  about  the  end  whereunto 
sin  is  appointed  and  ordained,  it  is  childish  and  ridiculous ; 
for  every  one  who  is  not  wilfully  blind,  must  see,  that   by 
*  ordained,'  I  intended  not  any  ordination  as  to  the  futurition 
of  sin,  but  to  the  disposal  of  sin  to  its  proper  end  being 
committed,  or  to  ordain  it  unto  its  end  upon  a  supposition 
of  its  being,  which  quite  spoils  this  author's  ensuing  ha- 
rangue.   But  my  judgment  in  this  matter  is  better  expressed 
by  another  than  1  am  able  to  do  it  myself,  and  therefore  in 
his  words  I  shall  represent  it.     It  is  Augustine  :   saith  he, 
'  saluberrime   confitemur  quod  rectissime  credimus,  Deum 
Dominumque  rerum  omnium  qui  creavit  omnia  bona  valde, 
et  mala  ex  bonis  exortura  esse  prajscivit,  et  scivit  magis  ad 
suam  omnipotentissimam    bonitatem    pertinere,    etiam    de 
malis  benefacere,  quam  mala  esse  non  sinere  ;  sic  ordinasse 
angelorum  et  hominum  vitam,  ut  in  ea  prius  ostenderet  quid 
posset  eorum  liberum  arbitrium,  deinde  quid  posset  sua3 
gratiae  beneficium  justitiasque  judicium.' 

This  our  author  would  have  to  be  God's  bartering  with 
sin  and  the  devil  for  his  glory ;  the  bold  impiety  of  which 
expres-sion  among'  many  others,  for  whose  necessary  ex- 
pression I  crave  pardon,  manifests  with  what  frame  of  spirit, 
with  what  reverence  of  God  himself  and  all  holy  things, 
this  discourse  is  managed. 

But  it  seems,  I  add,  *  that  the  demonstration  of  God's 
VOL.   X.  2  b 


370  A    VINDICATION    OF 

justice  in  measuring  out  unto  sin  a  meet  recompense  of 
reward  is  discovered  in  Christ,  as  this  author  says.'  Let  him 
read  again, '  the  comminations  and  threatenings  of  God  in  the 
law,'  &c.    If  this  man  were  acquainted  with  Christ,  he  could 
not  but  learn  somewhat  more  of  truth  and  modesty  unless  he 
be  .wilfully  stupid.     But  what  is  the  crime  of  this  para- 
graph? That  which  it  teacheth  is,  that  sin  in  its  own  nature 
hath  no  end,  but  the  dishonour  of  God,  and  the  eternal  ruin 
of  the  sinner  ;    that  by  the  sentence  and   curse  of  the  law 
God  hath  manifested  that  he  will  glorify  his  justice  in  the 
punishing  of  it,  as  also  that  in  and  through  Jesus  Christ  he 
will  glorify  grace  and  mercy  in  its  pardon  on  the  terms  of 
the  gospel.     What  would  he  be  at?  If  he  have  a  mind   to 
quarrel  with  the  Bible,  and  to  conflict  the  fundamental  prin- 
ciples of  Christianity,  to  what  purpose  doth  he  cavil  at  my 
obscure   discourses,  when  the  proper  object  of  his  displea- 
sure lies  plainly  before  him. 

Let  us  proceed  yet  a  little  farther  with  our  author,  al- 
though I  confess  myself  to  be  already  utterly  wearied  with 
the  perusal  of  such  vain  and  frivolous  imaginations.     Yet 
thus  he   goes  on,  p.  53.    '  Thus  much  for  the  knowledge 
of  ourselves  with  respect  to  sin,  which  is  hid  only  in  the  Lord 
Christ.    But  then  we  learn  what  our  righteousness  is,  where- 
with we  must  appear  before  God,  from  an  acquaintance  with 
Christ.  We  have  already  learned  how  unable  we  are  to  make 
atonement  for  our  sins,  without  which  they  can  never  be  for- 
given, and  how  unable  we  are  to  do  any  thing  that  is  good  ; 
and  yet  nothing  can  deliver  us  from  the  justice  and  wrath  of 
God,  but  a  full  satisfaction  for  our  sins ;  and  nothing  can  give 
us  a  title  to  a  reward  but  a  perfect  and  unsinning  righteous- 
ness.  What  should  we  do  in  this  case  ?  How  shall  we  escape 
hell,  or  get  to  heaven,  when  we  can  neither  expiate  for  our 
past  sins  or  do  any  good  for  the  time  to  come  ?     Why,  here 
we  are  relieved  again  by  an  acquaintance  with  Christ.     His 
death  expiates  former  iniquities,  and  removes  the  whole  guilt 
of  sin.     But  this  is  not  enough,  that  we  are  not  guilty,  we 
must  also  be  actually  righteous,  not  only  all  sin  is  to  be  an- 
swered for,  but  all  righteousness  is  to  be  fulfilled.    Now  this 
righteousness  we  find  only  in  Christ,  we  are  reconciled  to 
God  by  his  death,  and  saved  by  his  life.     That  actual  obedi- 


THE    PRF.CEDTNG    DISCOURSE.  371 

ence  he  yielded  to  the  whole  law  of  God  is  that  righteousness 
whereby  we  are  saved  ;  we  are  innocent  by  virtue  of  his  sa- 
crifice and  expiation,  and  righteous  with  his  righteousness.' 

What  is  here  interposed,  that  we  cannot  do  any  good  for 
the  time  to  come,  must  be  interpreted  of  ourselves,  without 
the  aid  or  assistance  of  the  grace  of  God.     And  the  things 
here  reported  by  this  author,  are  so  expressed  and  repre- 
sented, to  expose  them  to  reproach  and  scorn,  to  have  them 
esteemed  not  only  false  but  ridiculous.     But  whether  he  be 
in  his  wits  or  no,  or  what  he  intends  so  to  traduce  and  scofF 
at  the  fundamental  doctrines  of  the  gospel,  I  profess  I  know 
not.  What  is  it  he  would  deny  ?  What  is  it  he  would  assert? 
Are  we  able  to  make  an  atonement  for  our  sins?   Can  we  be 
forgiven  without  an  atonement?  Can  we  of  ourselves  do  any 
good  without  the  aid  and  assistance  of  grace  ?  Can  any  thing 
we  do  be  a  full  satisfaction  for  our  sins,  or  deliver  us  from 
the  wrath  of  God,  that  is,  the  punishment  due  to  our  sins? 
Doth  not  the  death  of  Christ  expiate  former  iniquities,  and 
remove  the  whole  guilt  of  sin  ?  Is  the  contrary  to  these  things 
the  doctrine  of  the  church  of  England  ?    Is  this  the  religion 
which  is  authorized  to  be  preached,  and  are  these  the  opi- 
nions that  are  licenced  to  be  published  unto  all  the  world? 
But  as  I  observed  before,  these  things  are  other  men's  con- 
cernment more  than  mine,  and  with  them  I  leave  them.    But 
I  have  said,  as  he  quotes  the  place,  *  that  we  are  reconciled 
to  God  by  the  death  of  Christ,  and  saved  by  his  life,  that 
actual  obedience  which  he  yielded  to  the  whole  law  of  God.' 
As  the  former  part  of  these  words  are  expressly  the  apostle's, 
Rom,  V.  10.  and  so  produced  by  me  ;  so  the  next  words  I 
add,  are  these  of  the  same  apostle,  '  if  so  be  we  are  found 
in  him,  not  having  on  our  own  righteousness  which  is  of  the 
law,  but  the  righteousness  which  is  of  God  by  faith;'  which 
he  may  do  well  to  consider,  and  answer  when  he  can. 

Once  more  and  I  shall  be  beholden  to  this  author  for  a 
little  respite  of  severity,  whilst  he  diverts  to  the  magisterial 
reproof  of  some  other  persons.  Thus  then  he  proceeds, 
p.  55.  '  The  third  part  of  our  wisdom  is  to  walk  with  God, 
and  to  that  is  required  agreement,  acquaintance,  a  way, 
strength,  boldness,  and  aiming  at  the  same  end;  and  all  these, 
with  the  wisdom  of  them,  are  hid  in  Jesus  Christ.'  So  far 
are  my  words,  to  which  he  adds  ;  'The  sum  of  which  in  short 

•  2  B  2 


372  A    VINDICATION    OF 

is  this ;  that  Christ  having  expiated  our  sins,  and  fulfilled  all 
righteousness  for  us,  though  we  have  no  personal  righteous- 
ness of  our  own,  but  are  as  contrary  unto  God  as  darkness 
is  to  light,  and  death  to  life,  and  a  universal  pollution  and 
defilement,  to  a  universal  and  glorious  holiness,  aixl  hatred 
to  love,  yet  the  righteousness  of  Christ  is  a  suflScient,  nay, 
the  only  foundation  of  our  agreement,  and  upon  that  of  our 
walking  with  God  ;  though  St.  John  tells  us,  '  If  we  say  we 
have  fellowship  with  him,  and  walk  in  darkness,  we  lie  and 
do  not  the  truth ;  but  if  we  walk  in  the  light,  as  God  is  in 
the  light,  then  have  we  fellowship  one  with  another,  and  then 
the  blood  of  Jesus  Christ  his  Son  cleanseth  us  from  all  sins  ;' 
1  John  i.  6,  7.     '  And  our  only  acquaintance  with  God^  and 
knowledge  of  him  is  hid  in  Christ,  which  his  word  and  works 
could  not  discover,  as  you  heard  above.    And  he  is  the  only 
way  wherein  we  must  walk  with  God,  and  we  receive  all  our 
strength  from  him,  and  he  makes  us  bold  and  confident  too, 
having  removed  the  guilt  of  sin,  that  now  we  may  look  jus- 
tice in  the  face,  and  whet  our  knife  at  the  counter-door,  all 
our  debts  being  discharged  by  Christ,  as  these  bold  acquaint- 
ances and  familiars  of  Christ  use  to  speak.     And  in  Christ 
we  design  the  same  end  that  God  doth,  which  is  the  ad- 
vancement of  his  own  glory,  that  is,  I  suppose  by  trusting 
unto  the  expiation  and  righteousness  of  Christ  for  salvation, 
without  doing  any  thing  ourselves,  we  take  care  that  God 
shall  not  be  wronged  of  the  glory  of  his  free  grace,  by  a  com- 
petion  of  any  merits  and  deserts  of  our  own.' 

What  the  author  afiirms  to  be  the  sum  of  my  discourse, 
in  that  place  which  indeed  he  doth  not  transcribe,  is  as  to 
his  affirmation  of  it  as  contrary  to  God  as  darkness  is  to 
•  light,  or  death  to  life,  or  falsehood  to  the  truth,  that  is,  it  is 
flagitiously  false.  That  there  is  any  agreement  with  God, 
or  walking  with  God  for  any  men  who  have  no  personal 
righteousness  of  their  own,  but  are  contrary  to  God,  &c.  I 
never  thought,  I  never  wrote,  nor  any  thing  that  should  give 
the  least  countenance  unto  a  suspicion  to  that  purpose.  The 
necessity  of  an  habitual  and  actual  personal  inherent  righ- 
teousness, of  sanctification  and  holiness,  of  gospel-obedience, 
of  fruitfulness  in  good  works,  unto  all  who  intend  to  walk 
with  God  or  come  to  the  enjoyment  of  him,  I  have  asserted 
and  proved  with  other  manner  of  arguments  than  this  author 


THE    PRECEDING    DISCOURSE.  373 

is  acquainted  withal.  The  remainder  of  his  discourse  in  this 
place  is  composed  of  immorality  and  profaneness.     To  the 
first  I  must  refer  his  charge,  that  '  our  only  acquaintance 
with  God  and  knowledge  of  him,  is  hid  in  Christ,  which  his 
word   could  not   discover;'  as    he   again    expresseth   it,  p. 
98,  99.  *  But  that  the  reverend  doctor  confessed  the  plain 
truth,  that  their  religion  is  wholly  owing  to  an  acquaintance 
with  the  person  of  Christ,  and  could  never  have  been  clearly 
and  savingly  learned   from  his  gospel,  had  they  not  first 
grown  acquainted  with  his  person;'  which  is  plainly  false.  I 
own  no  knowledge  of  God,  nor  of  Christ,  but  what  is  re- 
vealed in  the  word,  as  was  before  declared.     And  unto  the 
other  head  belongs  the  most  of  what  ensues  ;   for  what  is 
the  intendment  of  those  reproaches  which  are  cast  on  my 
supposed  assertions  ?     Christ  is  the  only  way  wherein  or 
whereby  we  must  walk  with  God,     Yes,  so  he  says,  '  I  am 
the  way,'  there  is  no  coming  to  God  but  by  me ;  he  having 
consecrated  for  us  in  himself  *  a  new  and  living  way' of  draw- 
ing nigh  to  God.  We  receive  all  our  strength  from  him,  yes, 
for  he  says,  'without  me  ye  can  do  nothing.'     He  makes  us 
bold  and  confident  also,  having  removed  the  guilt  of  sin;  so 
the  apostle  tells  us,  Heb.  x.  19—22.     What  then  ?    What 
follows  upon  these  plain,  positive,  divine  assertions  of  the 
Scripture  ?   Why  then  '  we  may  look  justice  in  the  face,  and 
whet  our  knife  at  the  counter-door.'     Goodly  son  of  the 
church  of  England.     Not  that  I  impute  these  profane  scofF- 
ings  unto  the  church  itself,  which  I  shall  never  do  until  it 
be  discovered  that  the  rulers  of  it  do  give  approbation  to 
such  abominations  ;  but  I  would  mind  the  man  of  his  rela- 
tion to  that  church  which,  to  my  knowledge,  teacheth  better 
learning  and  manners. 

From  p.  57.  to  the  end  of  his  second  section,  p.  75.  he 
giveth  us  a  scheme  of  religion,  which  in  his  scoffing  language, 
he  says,  *  men  learn  from  an  acquaintance  with  the  person  of 
Christ,'  and  affirms, '  that  there  needs  no  more  to  expose  it  to 
scorn  with  considering  men  than  his  proposal  of  it ;'  which 
therein  he  owns  to  be  his  design.  I  know  not  any  peculiar 
concernment  of  mine  therein,  until  he  comes  towards  the 
close  of  it,  v/hich  I  shall  particularly  consider.  But  the  sub- 
stance of  the  religion  which  he  thus  avowedly  attempts  to 
expose  to  scorn,  is  the  doctrine  of  God's  eternal  election  ; 


374 


A    VINDICATION    OF 


of  his  infinite  wisdom  in  sending  his  Son  to   declare  his 
righteousness  for  the  forgiveness  of  sins,  or  in  satisfying  his 
justice,  that  sin  might  be  pardoned   to  the  praise  of  the 
glory  of  his  grace  ;  of  the  imputation  of  the  righteousness 
of  Christ  unto  them  that  do  believe  ;  of  a  sense  of  sin,  hu- 
miliation for  it,  looking  unto  Christ  for  life  and  salvation  as 
the  Israelites  looked  up  to  the  brazen-serpent  in  the  wilder- 
ness ;  of  going  to  Christ  by  faith  for  healing  our  natures  and 
cleansing  our  sins,  with  some   other  doctrines  of  the  same 
importance.     These  are  the  principles,  which  according  to 
his  ability  he  sarcastically  traduceth  and  endeavoureth  to 
reflect  scorn  upon,  by  the  false  representation  of  some  of 
them,  and  debasing  others,  with  an  intermixture  of  vile  and 
profane  expressions.     It  is  not  impossible  but  that  some  or 
other  may  judge  it  their  duty  to  rebuke  this  horrible  (and 
yet  were  it  not  for  the  ignorance  and  profaneness  of  some 
men's  minds,  every  way  contemptible)  petidancy.     For  my 
part  I  have  other  things  to  do,  and  shall  only  add,  that  I 
know  no   other  Christian  state  in  the  world  wherein  such 
discourses  would  be  allowed  to  pass  under  the  signature  of 
public  authority  ;    only  I  wish  the  author  more  modesty  and 
sobriety  than   to  attempt,  or  suppose  he  shall  succeed,  in 
exposing  to  scorn  the  avowed  doctrine  in  general  of  the 
church  wherein  he  lives,  and  which  hath  in  the  parts  of  it 
been  asserted  and  defended  by  the  greatest  and  most  learned 
prelates  thereof,  in  the  foregoing  ages,  such  as  Jewel,  Whit- 
gift,  Abbot,  Morton,  Usher,  Hall,  Davenant,  Prideaux,  &c. 
with  the  most  learned  persons  of  its  communion,  as  Rey- 
nolds, Whittaker,  Hooker,  SutclifF,  &c.  and  others  innume- 
rable ;  testified  unto  in  the  name  of  this  church  by  the  di 
vines,  sent  by  public  authority  to  the  synod  of  Dort,  taught 
by  the  principal  practical  divines  of  this  nation,  and  main- 
tained by  the  most  learned  of  the  dignified  clergy  at  this 
day.     He  is  no  doubt  at  liberty  to  dissent  from  the  doctrine 
of  the  church  and  of  all  the   learned  men  thereof;  but  for 
a  young  man  to  suppose,  that  with  a  few  loose  idle  words, 
he  shall  expose  to  scorn  that  doctrine  which  the  persons 
mentioned  and  others  innumerable,  have  not  only  explained 
confirmed,  and  defended,  with  pains  indefatigable,  all  kind 
of  learning  and  skill,  ecclesiastical,  philosophical,  and  theo- 
logical, in  books  and  volumes  which  the  Christian  world, 


THE    PRECEDING    DISCOURSE.  375 

as  yet  knoweth,  peruseth  and  prizeth,  but  also  lived  long  in 
fervent  prayers  to  God   for  the  revelation  of  his  mind  and 
truth    unto    them,  and  in  the   holy  practice  of  odedience 
suited  unto  the  doctrines  they  professed,  is  somewhat  remote 
from  that  Christian  humility  which  he  ought  not   only  to 
exercise  in  himself,  but  to  give  an  example  of  unto  others. 
But  if  this  be  the  fruit  of  despising  the  knowledge  of  the 
person  of  Christ,  of  the  necessity  of  his  satisfaction,  of  the 
imputation  of  his  righteousness,  of  union  unto  his  person  as 
our  head,  of  a  sense  of  the  displeasure  of  God  due  to  sin,  of 
the  spirit  of  bondage  and   adoption,  of  the  corruption  of 
nature,  and  our  disability  to  do  any  thing  that  is  spiritually 
good  without  the  effectual  aids  of  grace  ;  if  these,  1  say,  and 
the  like  issues  of  appearing  pride  and  elation  of  mind,  be  the 
fruit  and   consequent  of  rejecting  these  principles  of  the 
doctrine    of  the  gospel,  it  manifests  that  there  is,  and  will 
be,.a  proportion  between  the  errors  of  men's  minds,  and  the 
depravation  of  their  affections.     It  were  a  most  easy  task  to 
go  over  all  the  particulars  mentioned    by  him,  and  to  mani- 
fest how  foully  he  hath  prevaricated  in  their  representation, 
how  he  hath  cast  contempt  on   some  duties  of  religion  in- 
dispensibly  necessary  unto  salvation,  and  brought  in  the 
very  words  of  the  Scripture,  and  that  in  the  true  proper  sense 
and  intendment  of  them,  according  to   the  judgment  of  all 
Christians,  ancient  and  modern,  as  that  of  looking  to  Christ, 
as  the  Israelites  looked  to  the  brazen -serpent  in  the  wilder- 
ness, to  bear  a  share  and  part  in  his  scorn  and   contempt ; 
as  also  to  defend  and  vindicate  not  his  odious  disino:enuous 
expressions,  but  what  he  invidiously  designeth  to  expose, 
beyond  his  ability  to  gainsay,  or  with  any  pretence  of  sober 
learning  to  reply  unto.     But  I  give  it  up  into  the  hands  of 
those  who  are  more   concerned  in  the  chastisement  of  such 
imaginations  ;    only  I  cannot  but  tell  this  author  what  I 
have  learned  by  long  observation,  namely,  that  those  who  in 
opposing  others  make  it  their  design  to,  [give,]  and  place  their 
confidence  in,  false  representations  and  invidious  expressions 
of  tlieir  judgments  and  opinions,  waving  a  true  stating  of 
the  things  in  difference,  and  weighing  of  the  arguments 
wherewith  they  are  confirmed,  whatever  pretence  they  may 
make  of  confidence  and  contempt  of  them  with  whom  they 
have  to  do  ;  yet  this  way  of  writing  proceeds  from  a  secret 


376  A    VINDIGATION    OF 

sense  of  their  disability  to  maintain  their  own  opinions,  or 
to  reply  to  the  reasonings  of  their  adversaries  in  a  fair  and 
lawful  disputation  ;  or  from  such  depraved  affections  as  are 
sufficient  to  deter  any  sober  person  from  the  least  commu- 
nication in  those  principles  which  are  so  pleaded  for.  And 
the  same  I  must  say  of  that  kind  of  writing  which  in  some 
late  authors  fills  up  almost  every  page  in  their  books,  which 
beyond  a  design  to  load  the  persons  of  men  with  reproaches 
and  calumnies,  consist  only  in  the  collecting  of  passages 
here  and  there,  up  and  down,  out  of  the  writings  of  others, 
which  as  cut  off  from,  the  body  of  their  discourses  and  de- 
sign of  the  places  which  they  belong  unto,  may  with  a  little 
artifice  either  of  addition  or  detraction,  with  some  false 
glosses,  whereof  we  shall  have  an  immediate  instance,  be 
represented  weak  or  untrue,  or  improper,  or  some  way  or 
other  obnoxious  to  censure.  When  diligence,  modesty,  love 
of  truth,  sobriety,  true  use  of  learning,  shall  again  visit  the 
world  in  a  more  plentiful  manner,  though  differences  should 
continue  amongst  ug ;  yet  men  will  be  enabled  to  manage 
them  honestly,  without  contracting  so  much  guilt  on  them- 
selves, or  giving  such  fearful  offence  and  scandal  unto 
others.    But  I  return. 

That  wherein  I  am  particularly  concerned  is  the  close 
wherewith  he  winds  up  this  candid,  ingenious  discourse, 
p.  74.  He  quotes  my  words,  'That  the  soul  consents  to  take 
Christ  on  his  own  terms  to  save  him  in  his  own  way  ;  and 
saith.  Lord  I  would  have  had  thee  and  salvation  in  my  way, 
that  it  might  have  been  partly  of  mine  endeavours,  and  as 
it  were  by  the  works  of  the  law  (that  is,  by  obeying  the  laws 
of  the  gospel),  but  I  am  now  willing  to  receive  thee,  and  to 
be  saved  in  thy  way,  merely  by  grace  (that  is,  without  doing 
any  thing,  without  obeying  thee).  The  most  contented 
spouse,  certainly  that  ever  was  in  the  world,  to  submit  to 
such  hard  conditions  as  to  be  saved  for  nothing.  But  what 
a  pretty  compliment  doth  the  soul  make  to  Christ  after  all 
this,  when  she  adds ;  And  though  I  would  have  walked  ac- 
cording to  ray  own  mind,  yet  now  I  wholly  give  up  myself 
to  be  ruled  by  the  Spirit.' 

If  the  reader  will  be  at  the  pains  to  look  on  the  discourse 
whence  these  passages  are  taken,  I  shall  desire  no  more  of 
his  favour  but  that  he  profess  himself  to  be  a  Christian,  and 


THE    PRECEDING    DISCOURSE.  377 

then  let  him  freely  pronounce  whether  he  find  any  thing  in 
it  obnoxious  to  censure.  Or  I  desire  that  any  man  who  hath 
not  forfeited  all  reason  and  ingenuity  unto  faction  and  party, 
if  he  diflerfrom  me,  truly  to  state  wherein,  and  oppose  what 
I  have  said,  with  an  answer  unto  the  testimonies  wherewith 
it  is  confirmed,  referred  unto  in  the  margin  of  my  discourse. 
But  the  way  of  this  author's  proceeding,  if  there  be  no  plea 
to  be  made   for  it  from  his  ignorance  and  unacquaintedness 
not  only  with  the  person  of  Christ,  but  with  most  of  the 
other  things  he  undertakes  to  write  about,  is  altogether  in- 
excusable.    The  way  whereby  I  have  expressed  the  consent 
of  the  soul  in  the  receiving  of  Jesus  Christ  to  be  justified, 
sanctified,  saved  by  him,  I  still   avow,  as  suited  unto  the 
mind  of  the  Holy  Ghost,  and  the  experience  of  them  that 
really  believe.     And  whereas  I  added,  that  before  believing 
the  soul  did  seek  for  salvation   by  the  works  of  the  law,  as 
it  is  natural  unto  all,    and   as  the  Holy  Ghost  affirms    of 
some    whose  words    alone   I    used,   and    expressly   quoted 
that  place  from  whence  I  took  them,  namely,  Rom.ix.  31, 32. 
this  man  adds  as  an  exposition  of  that  expression,  '  that  is, 
by  obeying  of  the  laws  of  the  gospel.'     But  he  knew  that 
these  were  the  words  of  the   apostle,  or  he  did  not ;  if  he 
did  not,  nor  would  take  notice  of  them  so  to  be,  although  di- 
rected to  the  place  from  whence  they  are  taken,  it  is  evident 
how  meet  he  is  to  debate  matters  of  this  nature  and  con- 
cernment, and  how  far  he  is  yet  from  being  in  danger  to 
pore  out  his  eyes  in  reading  the  Sciipture,  as  he  pretends. 
If  he  did  know  them  to  be  his  words,  why  doth  he  put  such 
a  sense  uj)on  them  as  in  his  own  apprehension  is  derogatory 
to  gospel-obedience  ?    Whatever  he  thought  of  beforehand, 
it  is  likely  he  will  now  say,  that  it  is  my  sense,  and  not  the 
apostle's  which  he  intends.    But  how  will  he  prove  that  I  in- 
tended any  other  sense  than  that  of  the  apostle  ?  How  should 
this  appear  ?     Let  him,  if  he  can,  produce  any  word  in  my 
whole  discourse  intimating  any  other  sense.     Nay,  it  is  evi- 
dent that  I  had  no  other  intention  but  only  to  refer  unto 
that  place  of  the  apostle  and  the  proper  sense  of  it,  which  is 
to  express  the  mind  and  actings  of  those,  who  being  igno- 
rant of  the  righteousness  of  God,  go  about  to  establish  their 
own  righteousness,  as  he  farther  explains  himself,  Rom.  x. 
3,  4.     That  I  could  not  intend  obedience  unto  the  laws  of 


378  A    VINDICATION    OF 

the  gospel  is  so  evident,  that  nothing  but  abominable  preju- 
dice or  ignorance  could  hinder  any  man  from  discerning  it. 
For  that  faith  which  I  expressed  by  the  soul's  consent  to 
take  Christ  as  a  saviour  and  a  ruler,  is  the  very  first  act  of 
obedience  unto  the  gospel ;  so  that  therein  or  thereon  to  ex- 
clude obedience  unto  the  gospel,  is  to  deny  what  I  assert, 
which,  under  the  favour  of  this  author,  I  understand  myself 
better  than  to  do.     And  as  to  all  other  acts  of  obedience 
unto  the  laws  of  the  gospel,  following  and  proceeding  from 
sincere  believing,  it  is  openly  evident  that  I  could  not  un- 
derstand them,  when  I  spake  only  of  what  was  antecedent 
unto  them.     And  if  this  man  knows  not  what  transactions 
are  in  the  minds  of  many  before  they  do  come  unto  the  ac- 
ceptance of  Christ  on  his  own  terms,  or  believe  in  him  ac- 
cording to  the  tenor  of  the  gospel,  there  is  reason  to  pity  the 
people  that  are  committed  unto   his  care  and  instruction, 
what  regard  soever  ought  to  be  had  unto  himself.     And  his 
pitiful  trifling  in  the  exposition  he  adds  of  this  passage,  '  to 
be  saved  without  doing  any  thing,  without  obeying  thee, 
and  the  law,'  do  but  increase  the  guilt  of  his  prevarications; 
for  the  words  immediately  added  in  my  discourse  are,  '  and 
although  I  have  walked  according  unto  mine  own  mind,  yet 
now  I  wholly  give  up  myself  to  be  ruled  by  thy  Spirit;'  which 
unto  the  understanding  of  all  men  who  understand  any  thing 
in  these  matters,  signify  no  less  than  an  engagement  unto 
the  universal  relinquishment  of  sin,  and  entire  obedience 
unto  Jesus  Christ  in  all  things.     But  this,  saith  he,  '  is  a 
pretty  compliment  that  the  soul  makes  to  Christ  after  all.' 
But  why  is  this  to  be  esteemed  only  a  pretty  compliment? 
It  is  spoken  at  the  same  time,  and  as  it  were  with  the  same 
breath,  there  being  in  the  discourse  no  period  between  this 
passage  and  that  before.     And  why  must  it  be  esteemed 
quite  of  another  nature,  so  that  herein  the  soul  should  only 
compliment,  and  be  real  in  what  is  before  expressed  ?  What 
if  one  should  say  it  was  real  only  in  this  latter  expression  and 
engagement,  that  the  former  was  only  a  pretty  compliment? 
May  it  not  with  respect  unto  my  sense  and  intention  (from 
any  thing  in  my  words  or  that  can  be  gathered  from  them  or 
any  circumstances  of  the  place)  be  spoken  with  as  much  re- 
gard unto  truth  and  honesty  ?    What  religion  these  men  are 
of  I  know  not ;  if  it  be  such  as  teacheth  them  these  prac- 


THE    PRECEDING    DISCOURSE.  379 

tices,  and  countenanceth  them  in  them,  I  openly  declare  that 
I  am  not  of  it,  nor  would  be  so  for  all  that  this  world  can 
afford.  I  shall  have  done,  when  I  have  desired  him  to  take 
notice,  that  I  not  only  believe  and  maintain  the  necessity  of 
obedience  unto  all  the  laws,  precepts,  commands,  and  insti- 
tutions of  the  gospel,  of  universal  holiness,  the  mortification 
of  all  sin,  fruitfulness  in  good  works,  in  all  that  intend  or 
design  salvation  by  Jesus  Christ ;  but  also  have  proved  and 
confirmed  my  persuasion  and  assertions  by  better  and  more 
cogent  arguments  than  any,  which  by  his  writings  he  seems 
as  yet  to  be  acquainted  withal.  And  unless  he  can  prove 
that  I  have  spoken  or  written  any  thing  to  the  contrary,  or 
he  can  disprove  the  arguments  whereby  I  have  confirmed  it, 
I  do  here  declare  him  a  person  altogether  unfit  to  be  dealt 
withal  about  things  of  this  nature,  his  ignorance  or  malice 
being  invincible  ;  nor  shall  I  on  any  provocation  ever  here- 
after take  notice  of  him  until  he  hathmended  his  manners. 

His  third  section,  p.  76.  consists  of  three  parts.  First, 
'That  some'  (wherein  it  is  apparent,  that  I  am  chiefly,  if  not 
only)  intended, '  do  found  a  religion  upon  a  pretended  ac- 
quaintance with  Christ's  person  without  and  besides  the 
gospel;'  whereunto  he  opposeth  his  running  title  of,  *no  ac- 
quaintance with  Christ  but  by  revelation.'  Secondly,  A  sup- 
position of  a  scheme  of  religion  drawn  from  the  knowledge 
of  Christ's  person,  whereunto  he  opposeth  another  which  he 
judgeth  better.  Thirdly,  An  essay  to  draw  up  the  whole  plot 
and  design  of  Christianity,  with  the  method  of  the  recovery  of 
sinners  unto  God.  In  the  first  of  these,  I  suppose  that  I  am,  if 
not  solely,  yet  principally  intended  ;  especially  considering 
what  he  affirms,  pp.  98,  99.  namely,  that '  I  plainly  confess 
our  religion  is  wholly  owing  unto  acquaintance  with  the  per- 
son of  Christ,  and  could  never  have  been  clearly  and  saving- 
ly learned  from  the  gospel,  had  we  not  first  grown  acquainted 
with  his  person.'  Now  herein  there  is  ah  especial  instance 
of  that  truth  and  honesty  wherewith  my  writings  are'  enter- 
tained by  this  sort  of  men.  It  is  true,  I  have  asserted  that 
it  is  necessary  for  Christians  to  know  Jesus  Christ,  to  be 
acquainted  with  his  person,  that  is  (as  I  have  fully  and 
largely  declared  it  in  the  discourse  excepted  against),  the 
glory  of  his  divine  nature,  the  purity  of  his  human,  the  infi- 
nite condescension  of  his  person  in  the  assumption  of  our 


380  A    VINDICATION    OF 

nature,  his  love  and  grace,  &c.  as  is  at  large  there  declared; 
and  now  I  add,  that  he  by  whom  this  is  denied,  is  no  Chris- 
tian. Secondly,  I  have  taught  that  by  this  knowledge  of  the 
person  of  Christ,  or  an  understanding  of  the  great  mystery 
of  godliness,  God  manifested  in  the  flesh,  which  we  ought 
to  pray  for  and  labour  after,  we  come  more  fully  and  clearly 
to  understand  sundry  other  important  mysteries  of  heavenly 
truth,  which  without  the  knowledge  of  Christ  we  cannot  at- 
tain unto.  And  how  impertinent  this  man's  exceptions  are 
against  this  assertion  we  have  seen  already.  Bat  thirdly. 
That  this  knowledge  of  Christ,  or  acquaintance  with  him,  is 
to  be  attained  before  w^e  come  to  know  the  gospel,  or  by  any 
other  means  than  the  gospel,  or  is  any  other  but  the  decla- 
ration that  is  made  thereof  in  and  by  the  gospel,  was  never 
thought,  spoken,  or  written  by  me,  and  is  here  falsely  sup- 
posed by  this  author,  as  elsewhere  falsely  charged  on  me. 
And  I  again  challenge  him  to  produce  any  one  letter  or 
tittle  out  of  any  of  my  writings  to  give  countenance  unto  this 
frontless  calumny.  And  therefore,  although  I  do  not  like  his 
expression,  p.  77.  *  Whoever  would  understand  the  religion 
of  our  Saviour,  must  learn  it  from  his  doctrine,  and  not  from 
his  person,'  for  many  reasons  I  could  give ;  yet  I  believe  no 
less  than  he,  that  the  efficacy  of  Christ's  mediation  depend- 
ing on  God's  appointment,  can  be  known  only  by  revelation, 
and  that  no  man  can  draw  any  one  conclusion  from  the  per- 
son of  Christ,  which  the  gospel  hath  not  expressly  taught; 
because  we  can  know  no  more  of  its  excellency,  worth,  and 
works,  than  what  is  there  revealed ;  whereby  he  may  see  how 
miserably  ill-will,  malice,  or  ignorance  have  betrayed  him 
into  the  futilous  pains  of  writing  this  section  upon  a  con- 
trary supposition  falsely  imputed  unto  me.  And  as  for  his 
drawing  schemes  of  religion  I  must  tell  him,  and  let  him  dis- 
prove it  if  he  be  able,  I  own  no  religion,  no  article  of  faith, 
but  what  are  taught  expressly  in  the  Scripture,  mostly  con- 
firmed by  the  ancient  general  councils  of  the  primitive 
church,  and  the  writings  of  the  most  learned  fathers'  against 
all  sorts  of  heretics,  especially  the  Gnostics,  Photinians,  and 
Pelagians,  consonant  to  the  articles  of  the  church  of  Eng- 
land, and  the  doctrine  of  all  the  reformed  churches  of  Eu- 
rope. And  if  in  the  exposition  of  any  place  of  Scripture  I 
dissent  from  any,  that  for  the  substance  of  it  own  the  reli- 


THE    PRECEDING    DISCOURSE.  381 

gion  I  do,  1  do  it  not  without  cogent  reasons  from  the  Scrip- 
ture itself;    and  where,  in  any  opinions  which  learned  men 
have,  and  it  may  be  always  had  different  apprehensions  about, 
which  hath  not  been  thought  to  prejudice  the  unity  of  faith 
amongst  them,  I  hope  I  do  endeavour  to  manage  that  dissent 
with  that  modesty  and  sobriety  which  becometh  me.    And  as 
for  the  schemes,  plots,  or  designs  of  religion  or  Christianity 
given  us  by  this  author,  and  owned  by  him,  it  being  taken  pre- 
tendedly  from  the  person  of  Christ,  when  it  is  hoped  that  he 
may  have  a  better  to  give  us  from  the  gospel,  seeing  he  hath 
told  us  we  naust  learn  our  religion  from  his  doctrine  and  not 
from  his  person ;  besides  that  it  is  liable  unto  innumerable  ex- 
ceptions in  particular  which  may  easily  be  given  in  against 
it,  by  such  as  have  nothing  else  to  do,  whereas  it  makes  no 
mention  of  the  effectual  grace  of  Christ  and  the  gospel  for 
the  conversion  and  sanctification  of  sinners,  and  the  necessity 
thereof  unto  all  acts  of  holy  obedience,  it  is  merely  Pelagian, 
and  stands  anathematized  by  sundry  councils  of  the  ancient 
church.     I  shall  not  therefore  concern  myself  farther  in  any 
passages  of  this  section,  most  of  them  wherein  it  reflects  on 
others  standing  in  competition  for  truth  and  ingenuity  with 
the  foundation  and  design  of  the  whole ;  only  I  shall  say 
thatthepassageof  pp.  88,  89.  'This  made  the  divine  goodness 
so  restlessly  zealous  and  concerned  for  the  recovery  of  man- 
kind ;  various  ways  he  attempted  in  former  ages,  but  with 
little  success,  as  I  observed  before,  but  at  last  God  sent  his 
Son  our  Lord  Jesus  Christ  into  the  world,'  without  a  very 
cautious  explanation  and  charitable   construction,  is  false, 
scandalous,  and  blasphemous.     For  allow  this  author,  who 
contends  so  severely  for   propriety  of  expressions  against 
allusions  and  metaphors,  to  say  that  the   divine  goodness 
was  restlessly  zealous  and  concerned  (for  indeed  such  is  our 
weakness  that  whether  we   will  or  no,  we  must  sometimes 
learn  and  teach  divine  things,  in  such  words  as  are  suited  to 
convey  an  apprehension  of  them  unto  our  minds,  though  in 
their  application  unto  the  divine  nature,  they  are  incapable 
of  being  understood  in  the  propriety  of  their  signification, 
though  this  be  as  untowardly  expressed  as  any  thing  I  have 
of  late  met  withal),  yet  what  colour  can  be  put  upon,  what 
excuse  can  be  made  for  this  doctrine,  '  That  God  in  former 
ages  by  various  ways  attempted  the  recovery  of  mankind  but 


382  A    VINDICATION    OF 

with  little  success,'  I  know  not.  Various  attempts  in  God 
for  any  end  without  success,  do  not  lead  the  mind  into  right 
notions  of  his  infinite  wisdom  and  omnipotency.  And  that 
God  by  any  way  at  anytime  attempted  the  recovery  of  man- 
kind, distinctly  and  separately  from  the  sending  of  his  Son, 
is  lewdly  false. 

In  the  greatest  part  of  his  fourth  section,  entitled,  'How 
men  pervert  the  Scripture  to  make  it  comply  with  their  fancy,' 
I  am  not  much  concerned,  save  that  the  foundation  of  the 
whole,  and  that  which  animates  his  discourse  from  first  to 
last,  is  laid  in  an  impudent  calumny,  namely,  that  '  I  declare 
that  our  rehgion  is  wholly  owing  to  an  acquaintance  with 
the  person  of  Christ,  and  could  never  have  been  clearly  and 
savingly  learned  from  his  gospel,  had  we  not  first  grown  ac- 
quainted with  his  person.'     This  shameless  falsehood  is  that 
alone  whence  he  takes  occasion  and  confidence  to  reproach 
myself  and  others,  to   condemn  the  doctrine   of  all  the  re- 
formed churches,  and  openly  to  traduce  and  vilify  the  Scrip- 
ture itself.     I  shall  only  briefly  touch  on  some  of  the  im- 
potent dictates  of  this  great  corrector  of  divinity  and  reli- 
gion.  His  discourse  of  accommodating  Scripture  expressions 
to  men's  own  dreams,  pp.  99 — 101 .  being  such  as  any  manmay 
use  concerning  any  other  men  on  the  like  occasion,  if  they 
have  a  mind  unto  it,  and  intend  to  have  no  more  regard  to 
their  consciences  than  some  others  seem  to  have,  may  be 
passed  by;   p.  102.    he  falls  upon  the  ways  of  expounding 
Scripture  among   those  whom  he  sets  himself  against,  and 
positively  affirms,  '  that  there  are  two  ways  of  it  in  great 
vogue  among  them.     First,  By  the  sound  and  clink  of  the 
words  and  phrases  which,  as  he  says,  is  all  some  men  un- 
derstand by  keeping  a  form  of  sound  words.  Secondly,  When 
this  will  not  do,  they  reason  about  the   sense  of  them  from 
their  own  preconceived  notions  and  opinions,  and  prove  that 
this  must  be  the  meaning  of  Scripture,  because  otherwise  it 
is  not  reconcileable  to  their  dreams,  which  is  called   ex- 
pounding Scripture  by  the  analogy  of  faith.' 

Thus  far  he ;  and  yet  we  shall  have  the  same  man  not 
long  hence  pleading  for  the  necessity  of  holiness.  But  I 
wish  for  my  part  he  would  take  notice,  that  I  despise  that 
holiness  and  the  principles  of  it,  which  will  allow  men  to 
coin,  invent,  and  publish   such  notorious  untruths  against 


THE    PRECEDIlSrG    DISCOURSE.  383 

any  sort  of  men  whatever.  And  whereas  by  what  immedi- 
diately  follows,  I  seem  to  be  principally  intended  in  this 
charge,  as  I  know  the  untruth  of  it,  so  I  have  published  some 
expositions  on  some  parts  of  the  Scripture  to  the  judgment 
of  the  Christian  world,  to  which  I  appeal  from  the  censures 
of  this  man  and  his  companions,  as  also  for  those  which  if 
I  live  and  God  will  I  shall  yet  publish  ;  and  do  declare  that 
for  reasons  very  satisfactory  to  my  mind,  I  will  not  come  to 
him  nor  them,  to  learn  how  to  expound  the  Scripture. 

But  he   will  justify  his  charge  by  particular  instances, 
telling  us,  p.  102.    *  Thus  when  men  are  possessed  with  a 
fancy  of  an  acquaintance  with  Christ's  person,  then  to  know 
Christ  can  signify  nothing  else  but  to  know  his  person  and 
all  his  personal  excellencies,  and  beauties,  fullness,  and  pre- 
ciousness,  &c.    And  when  Christ  is  said  to  be  made  wisdom 
to  us,  this  is  a  plain  proof  that  we  must  learn  all  our  spi- 
ritual wisdom  from  an  acquaintance  with  his  person,  though 
some  duller  men  can  understand  no  more  by  it  than  the  wis- 
dom of  those  revelations  Christ  hath  made  of  God's  will  to 
the  world.'     I  would  beg  of  this  man  that  if  he  hath  any  re- 
gard unto  the  honour  of  Christian   religion  or  care  of  his 
own  soul,  he  would  be  tender  in  this  matter,  and  not  reflect 
with  his  usual  disdain  upon  the  knowledge  of  the  person  of 
Christ.     I  must  tell  him  again,  what  all  Christians  believe, 
Jesus  Christ  is  Jesus  Christ,  the  eternal  Son  of  God  incar- 
nate.    The  person  of  Christ  is  Christ  himself,  and  nothing 
else  ;  his  personal  excellencies   are    the   properties   of  his 
person,  as  his  two  natures  are  united  therein,  and  as  he  was 
thereby  made  meet  to  be   the   Mediator  between  God  and 
man.     To  know  Christ,  in  the  language  of  the  Scripture,  the 
whole  church  of  God  ancient  and  present,  in  common  sense 
and  understanding,  is  to  know  the  person  of  Christ  as  re- 
vealed and  declared  in  the   gospel  with  respect  unto   the 
ends  for  which  he  is  proposed  and  made  known  therein. 
And  this  knowledge  of  him,  as  it  is  accompanied  with  and 
cannot  be  without  the  knowledge  of  his  mind  and  will  de- 
clared in  his  precepts,  promises,  and  institutions,  is  effectual 
to  work  and  produce  in  the  souls  of  them  who  so  know  him, 
that  faith  in  him,  and  obedience  unto  him,  which  he  doth  re- 
quire.    And  what  would  this  man  have  ?    He  who  is  other- 
wise minded  hath  renounced  his  Christianity,  if  ever  he  had 


384  A    VINDICATION    OF 

any  ;  and  if  he  be  thus  persuaded,  to  what  purpose  is  it  to 
be  set  up  and  combat  the  mormos  and  chimeras  of  his  own 
imagination  ?  Well  then  I  do  maintain  that  to  know  Christ 
according  to  the  gospel,  is  to  know  the  person  of  Christ, 
for  Christ  and  his  person  are  the  same.  Would  he  now  have 
me  to  prove  this  by  testimonies  or  arguments  or  the  consent 
of  the  ancient  church  ?  I  must  beg  his  excuse  at  present, 
and  so  for  the  future,  unless  I  have  occasion  to  deal  with 
Gnosticks,  Familists,  or  Quakers.  And  as  for  the  latter 
clause,  wherein  Christ  is  said  to  be  made  wisdom  unto  us, 
he  says,  '  some  duller  men  can  understand  no  more  by  it 
than  the  v/isdora  of  those  revelations  Christ  hath  made  of 
God's  will  to  the  world/ who  are  dull  men  indeed,  and  so  let 
them  pass. 

His  ensuing  discourses  in  pp.  103 — 105.  contain  the  bold- 
est reflections  on,  and  openest  derisions  of,  the  expressions 
and  way  of  teaching  spiritual  things  warranted  in  and  by 
the  Scripture,  that  to  my  knowledge  I  ever  read  in  a  book 
licenced  to  be  printed  by  public  authority.  As  in  particular 
the  expressions  of  faith  in  Christ  by  'coming  unto  him'  and 
'  receiving  of  him,'  which  are  the  words  of  the  Holy  Ghost, 
and  used  by  him  in  his  wisdom  to  instruct  us  in  the  nature 
of  this  duty,  are  amongst  others  the  subjects  of  his  scorn. 
The  first  part  of  it,  though  I  remember  not  to  have  given 
any  occasion  to  be  particularly  concerned  in  it,  I  shall 
briefly  consider,  p.  103.  *  Thus  when  men  have  first  learned 
from  an  acquaintance  with  Christ,  to  place  all  their  hopes 
of  salvation  in  a  personal  union  with  Christ,  from  whom 
they  receive  the  free  communications  of  pardon  and  grace, 
righteousness  and  salvation,  what  more  plain  proof  can  any 
man  who  is  resolved  to  believe  this,  desire  of  it,  than  1  John 
V.  12.  He  that  hath  the  Son  hath  life,  and  he  that  hath  not 
the  Son  hath  not  life.  And  what  can  having  the  Son  sig- 
nify but  having  an  interest  in  him,  being  made  one  with  him, 
though  some  will  be  so  perverse  as  to  imderstand  it  of  be- 
lieving, and  having  his  gospel.  But  the  phrase  of  having 
the  Son  confutes  that  dull  and  moral  interpretation,  especi- 
ally when  we  remember  it  is  called,  being  in  Christ,  and 
abiding  in  him,  which  must  signify  a  very  near  union  be- 
tween Christ's  person  and  us.' 

I  suppose  that  expression  of '  personal  union'  sprung  out 


THE    PRECEDING    DISCOURSE.  385 

of  design,  and  not  out  of  ignorance  ;  for  if  I  mistake  not, 
he  doth  somewhere  in   his  book  take  notice  that  it  is  dis- 
claimed, and  only  a  union  of  believers  with  or  unto  the  per- 
son of  Christ  asserted  ;  or  if  it  be  his  mistake,  all  comes  to 
the   same   issue.     Personal  or  hypostatical  union  is  that  of 
different  natures  in  the  same  person,  giving  them  the  same 
singular   subsistence.     This  none  pretend  unto  with  Jesus 
Christ;  but  it  is  the  union   of  believers  unto  the  person  of 
Christ,  which  is  spiritual  and  mystical,  whereby  they  are  in 
him  and  he  in  them,  and  so  are  one  with  him,  their  head,  as 
members  of  his  mystical  body,  which   is  pleaded  for  herein, 
with  the  free  communications  of  grace,  righteousness,  and  sal- 
vation, in  the  several  and  distinct  ways  whereby  we  are  capa- 
ble to  receive  them  from  him,  or  be  made  partakers  of  them, 
we  place   all   hopes  of  salvation.     And  we  do  judge  more- 
over that  he  who  is  otherwise  rriinded  must  betake  himself 
unto  another  gospel,  for  he  completely  renounceth  that'  in 
our  Bibles.     Is    this    our    crime,  that  which  we  are   thus 
charged  with,  and  traduced  for?    Is  the  contrary  hereunto 
the  doctrine  that  the  present  church  of  England  approveth 
and  instructs  her  children  in  ?    Or  doth  any  man  think  that 
we  will  be  scared  from   our  faith  and  hope,  by  such  weak 
and  frivolous  attempts  against  them?    Yea,  but  it  may  be, 
it  is  not  so  much  the  thing  itself,  as  the  miserable  proof 
which  we  produce  from  the  Scripture  in  the  confirmation  of 
it,  for  we  do  it  from  that  of  the  apostle,  1  John  v.  12.  If  he 
think  that  we  prove  these  things  only  by  this  testimony,  he 
is  mistaken  at  his  wonted  rate.     Our  faith  herein  is  built 
upon  innumerable  express  testimonies  of  the  Scripture,  in- 
deed the  whole  revelation  of  the  will  of  God  and  the  way  of 
salvation  by  Jesus  Christ  in  the  gospel.     Those  who  prove 
it  also  from  this  text,  have  sufficient  ground  and  reason  for 
what  they  plead.     And  notwithstanding  the  pleasant  scoff- 
ing humour  of  this  author,  we  yet  say,  that  it  is  perverse  folly 
for  any  one  to  say,  that  the  having  of  the  Son  or  Christ,  ex- 
pressed in  the  text,  doth  intend  either  the  having  an  inte- 
rest in  him  and  union  with  him,  or  the  obeying  of  his  gospel, 
exclusively  to   the  other,  these  being  inseparable    and  iri- 
cluded  in  the  same  expression.     And  as   to  what  he  adds 
about  being  in  Christ  and  abiding  in  him,  which  are  the 
greatest  privileges   of  believers,  and  that  as  expressed  in 
VOL.   X.  2    c 


386  A    VINDICATION    OF 

words  taught  by  the  Holy  Ghost,  it  is  of  the  same  strain  of 
profaneness  with  much  of  what  ensues,  which  I  shall  not 
farther  inquire  into. 

I  find  not  myself  concerned  in  his  ensuing  talk,  but  only 
in  one  reflection  on  the  words  of  the  Scripture,  and  the  repe- 
tition of  his  old  putid  and  shameless  calumny,  p.  108. 
until  we  come  to  p.  126.  where  he  arraigns  an  occasional 
discourse  of  mine  about  the  necessity  of  holiness  and  good 
works,  wherein  he  hath  only  filched  out  of  the  whole  what 
he  thought  he  could  wrest  unto  his  end,  and  scoffingly  de- 
scant upon.  I  shall  therefore  for  once  transcribe  the  whole 
passage  as  it  lies  in  my  book,  and  refer  it  to  the  judgment 
of  the  reader,  p.  206. 

The  second  objection  is,  '  that  if  the  righteousness  and 
obedience  of  Christ  to  the  law,  be  imputed  unto  us,  then 
what  need  we  yield  obedience  ourselves  V  To  this  also 
I  shall  return  answer  as  briefly  as  I  can,  in  the  ensuing  ob- 
servations.    Then, 

1.  The  placing  of  our  gospel-obedience  on  the  right  foot 
of  account,  that  it  may  neither  be  exalted  into  a  state,  con- 
dition, use,  nor  end,  not  given  it  of  God;  nor  any  reason, 
cause,  motive,  end,  necessity  of  it  on  the  other  hand,  taken 
away,  weakened,  or  impaired,  is  a  matter  of  great  importance. 
Some  make  our  obedience,  the  works  of  faith,  our  works,  the 
matter  or  cause  of  our  justification;  some  the  condition  of 
the  imputation  of  the  righteousness  of  Christ,  some  the  qua- 
lification of  the  person  justified,  on  the  one  hand  ;  some 
exclude  all  the  necessity  of  them,  and  turn  the  grace  of 
God  into  lasciviousness,  on  the  other.  To  debate  these 
differences,  is  not  my  present  business ;  only  I  say,  on  this 
and  other  accounts,  the  right  stating  of  our  obedience  is  of 
great  importance  as  to  our  walking  with  God. 

2.  We  do  by  no  means  assign  the  same  place,  condition, 
state,  and  use,  to  the  obedience  of  Christ  imputed  to  us,  and 
our  obedience  performed  to  God ;  if  we  did,  they  were 
really  inconsistent.  And  therefore,  those  who  affirm  that 
our  obedience  is  the  condition  or  cause  of  our  justification, 
do  all  of  them  deny  the  imputation  of  the  obedience  of 
Christ  unto  us.  The  righteousness  of  Christ  is  imputed  to 
us,  as  that  on  the  account  whereof  we  are  accepted,  and  es- 
teemed righteous  before  God,  and  are  really  so,  though  not 


THE    PRECEDING    DISCOURSE.  387 

inherently.  We  are  as  truly  righteous  with  the  obedience 
af  Christ  imputed  to  us,  as  Adam  was  or  could  have  been, 
by  a  complete  righteousness  of  his  own  performance.  So 
Elom.  V.  18.  'By  his  obedience  we  are  made  righteous;' 
iiade  so  truly,  and  so  accepted,  as  by  the  disobedience  of 
^dam  we  are  truly  made  trespassers  and  so  accounted.  And 
his  is  that  which  the  apostle  desires  to  be  found  in,  in  oppo- 
sition to  his  own  righteousness;  Phil.  iii.  9.  But  our  own 
)bedience  is  not  the  righteousness  whereupon  we  are  ac- 
cepted and  justified  before  God,  although  it  be  acceptable  to 
jod,  that  we  should  abound  therein.  And  this  distinction 
he  apostle  doth  evidently  deliver  and  confirm,  so  as  nothing 
;an  be  more  clearly  revealed  ;  Eph.  ii.  8 — 10.  'For  by  grace 
ve  are  saved,  through  faith  ;  and  this  not  of  ourselves  ;  it 
s  the  gift  of  God.  Not  of  works,  lest  any  man  should 
)oast.  For  we  are  his  workmanship,  created  in  Christ  Jesus 
mto  good  works,  which  God  hath  prepared  that  we  should 
valk  in  them.'  We  are  saved,  or  justified  (for  that  is 
vhereof  the  apostle  treats),  by  grace  through  faith,  which 
eceives  Jesus  Christ  and  his  obedience,  not  of  works  lest 
my  manshould  boast;  but  what  works  are  they  which  the 
ipostle  intends  ?  The  works  of  believers,  as  in  the  very  be- 
ginning of  the  next  words,  is  manifest ;  '  for  we  are  ;'  we  be- 
ievers,  with  our  obedience  and  our  works  of  whom  I  speak. 
iTea,  but  what  need  then  of  works  ?  Need  still  there  is,  '  We 
ire  his  workmanship,'  &c.  Two  things  the  apostle  intimates 
n  these  words. 

First,  A  reason  why  we  cannot  be  saved  by  works  ; 
lamely,  because  we  do  them  not  in  or  by  our  own  strength, 
vhich  is  necessary  we  should  do  if  we  will  be  saved  by  them, 
)r  justified  by  them  ;  but  this  is  not  so,  saith  the  apostle, 
'or  'we  are  the  workmanship  of  God,'  &c.  all  our  works  are 
vrought  in  us,  by  full  and  effectual  undeserved  grace. 

Secondly,  An  assertion  of  the  necessity  of  good  works, 
notwithstanding  that  we  are  not  saved  by  them,  and  that  is, 
that  God  has  ordained  that  we  shall  walk  in  them;  which 
s'a  sufficient  ground  of  our  obedience  whatever  be  the  use 
)f  it. 

If  you  will  say  then.  What  are  the  true  and  proper  gos- 
pel-grounds, reasons,  uses,  and  motives  of  our  obedience, 
whence  the  necessity  thereof  may  be  demonstrated,  and  our 

2c2 


388  ^      A    VINDICATION    OF 

souls  be  stirred  up,  to  abound  and  be  fruitful  therein  ?  I  say, 
they  are  so  many  and  lie  so  deep  in  the  mystery  of  the 
gospel,  and  dispensation  of  grace,  spread  themselves  so 
throughout  the  whole  revelation  of  the  will  of  God  unto  us, 
that  to  handle  them  fully  and  distinctly,  and  to  give  them 
their  due  weight,  is  a  thing  that  I  cannot  engage  in,  lest  I 
should  be  turned  aside  from  what  I  principally  intend.  I 
shall  only  give  you  some  brief  heads  of  what  might  at  large 
be  insisted  on, 

1.  Our  universal  obedience  and  good  works  are  indis- 
pensibly  necessary  fi'om  the  sovereign  appointment  and  will 
of  God,  Father,  Sou,  and  Holy  Ghost. 

(1.)  In  general.  'This  is  the  will  of  God  even  our  sanc- 
tification'  or  holiness  ;  1  Thess.  iv.  3.  This  is  that  which  God 
wills,  which  he  requires  of  us,  that  we  be  holy,  that  we  be 
obedient,  that  we  do  his  will  as  the  angels  in  heaven.  The 
equity,  necessity,  profit,  and  advantage  of  this  ground  of  our 
obedience,  might  at  large  be  insisted  on.  And  were  there 
no  more  this  might  suffice  alone.  If  it  be  the  will  of  God  it 
is  our  duty. 

(1.)  The  Father  had  ordained  or  appointed  it.  '  It  is  the 
will  of  the  Father;'  Eph.  ii.  10.  The  Father  is  spoken  of 
personally;  Christ  being  mentioned  as  mediator. 

(2.)  The  Son  hath  ordained  and  appointed  it  as  mediator  ; 
John  XV.  16.  'I  have  ordained  you  that  you  should  bring 
forth  fruit'  (of  obedience), '  and  that  it  should  remain.'  And, 

(3.)  The  Holy  Ghost  appoints  and  ordains  believers  to 
works  of  obedience  and  holiness,  and  to  work  holiness  in 
others  :  so  in  particular,  Acts  xiii.  2.  He  appoints  and  de- 
signs men  to  the  great  work  of  obedience  in  preaching  the 
gospel,  and  in  sinning,  men  sin  against  him. 

2.  Our  holiness,  our  obedience,  work  of  righteousness, 
is  one  eminent  and  especial  end  of  the  peculiar  dispensation 
of  Father,  Son,  and  Spirit,  in  the  business  of  exalting  the 
glory  of  God  in  our  salvation  ;  of  the  electing  love  of  the 
Father,  the  purchasing  love  of  the  Son,  and  the  operative 
love  of  the  Spirit. 

(1 .)  It  is  a  peculiar  end  of  the  electing  love  of  the  Father; 
Eph.  i.  4.  'He  hath  chosen  us  that  we  should  be  holy  and 
unblameable.'  So  Isa.  iv.  3,  4.  His  aim  and  design  in 
choosing  of  us  was,  'that  we  should  be  holy  and  unblameable 


THE    PRECEDING    DISCOURSE.  389 

jefore  him  in  love.'  This  he  is  to  accomplish,  and  will 
jring  about  in  them  that  are  his.  '  He  chooses  us  to  sal- 
tation, through  the  sanctification  of  the  Spirit,  and  belief 
)f  the  truth;'  2  Thess.  ii.  12.  This  the  Father  designed  as 
he  first  and  immediate  end  of  electing  love  ;  and  proposes 
he  consideration  of  that  love  as  a  motive  to  holiness ; 
rohn  iv.  8—10. 

(2.)  It  is  so  also  of  the  exceeding  love  of  the  Son,  whereof 
he  testimonies  are  innumerable.  I  shall  give  but  one  or 
wo.  Tit.  ii.  14.  '  Who  gave  himself  for  us,  that  he  might 
anctify  and  redeem  us  from  all  iniquity,  and  purify  to  him- 
elf  a  peculiar  people,  zealous  of  good  works.'  This  was  his 
im,  his  design,  in  giving  himself  for  us  ;  as  Eph.  v.  25 — 27. 
Christ  loved  the  church,  and  gave  himself  for  it;  that  he 
light  sanctify  and  cleanse  it  with  the  washing  of  water  by  the 
^ord  ;  that  he  might  present  it  to  himself  a  glorious  church, 
ot  having  spot,  or  wrinkle,  or  any  such  thing;  but  that  it 
hould  beholy  and  without  blemish;'  2  Cor.  v.  15.  Rom.  vi.5. 

(3.)  It  is  the  very  work  of  the  love  of  the  Holy  Ghost; 
is  whole  work  upon  us,  in  us,  for  us,  consists  in  preparing 
f  us  for  obedience,  enabling  of  us  thereunto,  and  bringing 
)rth  the  fruits  of  it  in  us  ;  and  this  he  doth  in  opposition  to 
righteousness  of  our  own,  either  before  it,  or  to  be  made 
p  by  it;  Tit.  iii.  4.  I  need  not  insist  on  this  ;  the  fruits  of 
le  Spirit  in  us  are  known  ;  Gal.  v.  22. 

And  thus  have  we  a  twofold  bottom  of  the  necessity  of 
ur  obedience,  and  personal  holiness.  God  hath  appointed 
,  he  requires  it.  And  it  is  an  eminent  immediate  end  of 
le  distinct  dispensation  of  the  Father,  Son,  and  Holy  Ghost, 
1  the  work  of  our  salvation.  If  God's  sovereignty  over  us 
;  to  be  owned  ;  if  his  love  towards  us  be  to  be  regarded  ;  if 
le  whole  work  of  the  ever-blessed  Trinity  for  us,  in  us,  be 
f  any  moment,  our  obedience  is  necessary. 

3.  It  is  necessary  in  respect  of  the  end  thereof;  and  that 
liether  you  consider  God,  ourselves,  or  the  world. 

(1.)  The  end  of  our  obedience  in  respect  of  God,  is  his 
lory  and  honour;  Mai.  i.  6.  This  is  God's  honour,  all  that 
e  give  him.  It  is  true  he  will  take  his  honour  from  the 
toutest  and  proudest  rebel  in  the  world  ;  but  all  we  give  him, 
;  in  our  obedience.  The  glorifying  of  God  by  our  obedience, 
5  all  that  we  are  or  can  be.     Particularly, 


390  A    VINDICATION    OF 

[IJ  It  is  the  glory  of  the  Father,  Matt.  v.  16.  '  Let  youT 
light  so  shine  before  men,  that  they  may  see  your  good 
warks,  and  glorify  your  Father  which  is  heaven.'  By  our 
walking  in  the  light  of  faith,  doth  glory  arise  to  the  Father, 
The  fruits  of  his  love,  of  his  grace,  of  his  kindness,  are  seen 
upon  us,  and  God  is  glorified  in  our  behalf.  And, 

[2.]  The  Son  is  glorified  thereby.  It  is  the  will  of  God, 
that  as  all  men  honour  the  Father,  so  should  they  honour 
the  Son  ;  John  v.  23.  And  how  is  this  done?  By  believing  in 
him;  John  xiv.  1.  obeying  of  him.  Hence,  John  xvii.  10. 
he  says  he  is  glorified  in  believers ;  and  prays  for  an  in- 
crease of  grace  and  union  for  them,  that  he  may  yet  be  more 
glorified,  and  all  might  know  that  as  mediator  he  was  sent 
ofGod. 

[3.]  The  Spirit  is  glorified  also  by  it :  he  is  grieved  by 
our  disobedience;  Eph.  iv.  30.  and  therefore  his  glory  is» 
in  our  bringing  forth  fruit.     He  dwells  in  us  as  in  his  tem- 
ple, which  is  not  to  be  defiled.     Holiness  becometh  his  ha- 
bitation for  ever. 

Now  if  this  that  hath  been  said,  be  not  sufficient  to  evince 
a  necessity  of  our  obedience,  we  must  suppose  ourselves  to 
speak  with  a  sort  of  men,  who  regard  neither  the  sovereignty 
nor  love,  nor  glory  of  God,  Father,  Son,  or  Holy  Ghost.  Let 
men  say  what  they  please,  though  our  obedience  should  be 
all  lost,  and  never  regarded,  which  is  impossible  (for  God 
is  not  unjust  to  forget  our  labour  of  love),  yet  here  is  a  suffi- 
cient bottom,  ground,  and  reason,  of  yielding  more  obedience 
unto  God  than  ever  we  shall  do,  whilst  we  live  in  this  world. 
I  speak  also  only  of  gospel-grounds  of  obedience,  and  not 
of  those  that  are  natural  and  legal,  which  ar-e  indispensible 
to  all  mankind. 

(2.)  The  end  in  respect  of  ourselves  immediately,  is  three- 
fold. [1.]  Honour.     [2.]  Peace.     [3.]  Usefulness. 

[1.]  Honour.  It  is  by  holiness  that  we  are  made  like 
unto  God,  and  his  image  is  renewed  again  in  us.  This  was 
our  honour  at  our  creation  ;  this  exalted  us  above  all  our 
fellow-creatures  here  below ;  we  were  made  in  the  image  of 
God.  This  we  lost  by  sin,  and  became  like  the  beasts  that 
perish.  To  this  honour  of  conformity  to  God,  of  bearino- 
his  image,  are  we  exalted  again  by  holiness  alone.  'Be  ye 
holy,'  says  God,  'because  I  am  holy ;'  1  Pet.  i.  16.  *  And  be 


THE    PRECEDING    DISCOURSE.  391 

ye  perfect,'  that  is,  in  doing  good,  'as  your  heavenly  Father 
is  perfect ;'  Matt.  v.  48.  in  a  likeness  and  conformity  to 
him.  And  herein  is  the  image  of  God  renewed  ;  Eph.  iv. 
23,  24.  '  Therein  we  put  on  the  new  man,  which  after  God  is 
created  in  righteousness  and  holiness  of  truth.'  This  was 
that  which  originally  was  attended  with  power  and  do- 
minion; is  still  all  that  is  beautiful  or  comely  in  the  world. 
How  it  makes  men  honourable  and  precious  in  the  sight  of 
God,  of  angels,  of  men;  how  alone  it  is  that  which  is  not 
despised,  which  is  of  price  before  the  Lord;  what  contempt 
and  scorn  he  hath  of  them  in  whom  it  is  not,  in  what  abo- 
mination he  hath  them  and  all  their  ways,  might  easily  be 
evinced. 

[2.]  Peace.  By  it  we  have  communion  with  God, 
wherein  peace  alone  is  to  be  enjoyed.  '  The  wicked  are  like 
a  troubled  sea  that  cannot  rest,  and  there  is  no  peace  to 
them,  saith  my  God ;'  Isa.  xlviii.  21.  There  is  no  peace, 
rest,  or  quietness,  in  a  distance,  separation,  or  alienation 
from  God  ;  he  is  the  rest  of  our  souls  ;  in  the  light  of  his 
countenance  is  life  and  peace.  Now  if  we  walk  in  the  light 
as  he  is  light,  'we  have  fellowship  one  with  another;'  1  John 
i.  7.  and  *  verily  our  fellowship  is  with  the  Father,  and  with 
his  Son  Jesus  Christ ;'  ver.  3.  He  that  walks  in  the  light  of 
new  obedience,  he  hath  communion  with  God.  and  in  his 
presence  is  fulness  of  joy  for  ever  :  without  is  there  nothing 
but  darkness,  and  wandering,  and  confusion. 

[3.]  Usefulness.  A  man  without  holiness  is  good  for 
nothing ;  '  Ephraim,'  says  the  prophet,  '  is  an  empty  vine, 
that  brings  forth  fruit  to  itself  And  what  is  such  a  vine 
good  for  ?  Nothing,  saith  another  prophet,  a  man  cannot 
make  a  pin  of  it,  so  much  as  to  hang  a  vessel  on.  A  barren 
tree  is  good  for  nothing,  but  to  be  cut  down  for  the  fire. 
Notwithstanding  the  seeming  usefulness  of  men,  who  serve 
the  providence  of  God  in  their  generations,  I  could  easily 
manifest  that  the  world  and  the  church  might  want  them, 
and  that  indeed  in  themselves  they  are  good  for  nothing ; 
only  the  holy  man  is  commune  bonum. 

(3.)  The  end  of  it  in  respect  of  others  in  the  world  is 
manifold. 

[1.]  It  serves  to  the  conviction,  and  stopping  the  mouths 
of  some  of  the  enemies  of  God,  both  here  and  hereafter. 


392  A    VINDICATION    OF 

1st.  Here.  1  Pet.  iii.  16.  Keeping  a  good  conscience,  that 
wherein  they  speak  against  you  as  evil  doers  they  may  be 
ashamed,  beholding  your  good  conversation  in  Christ.'  By 
our  keeping  of  a  good  conscience,  men  will  be  made  ashamed 
of  their  false  accusations  ;  that  whereas  their  malice  and 
hatred  of  the  ways  of  God,  hath  provoked  them  to  speak 
all  manner  of  evil  of  the  profession  of  them ;  by  the  holi- 
liness  and  righteousness  of  the  saints,  they  are  convinced 
and  made  ashamed,  as  a  thief  is  when  he  is  taken,  and  driven 
to  acknowledge  that  God  is  amongst  them,  and  that  they 
are  wicked   themselves  ;  Job  xvii.  23. 

2dly.  Hereafter.  It  is  said  that  the  saints  shall  judge  the 
world.  It  is  on  this  as  well  as  upon  other  considerations ; 
their  good  works,  their  righteousness,  their  holiness,  shall  be 
brought  forth,  and  manifested  to  all  the  world,  and  the  righte- 
ousness of  God's  judgments  against  wicked  men,  be  thence 
evinced.  See,  says  Christ,  these  are  they  that  I  own,  whom 
you  so  despised  and  abhorred  ;  and  see  their  works  following 
them,  this  and  that  they  have  done,  when  you  wallowed  in 
your  abominations;  Matt.  xxv.  42,  43. 

[2.]  The  conversion  of  others.  1  Pet.  ii.  12.  '  Having 
your  conversation  honest  among  the  Gentiles,  that  whereas 
they  speak  against  you  as  evildoers,  they  may  by  your  good 
works,  which  they  shall  behold,  glorify  God  in  the  day  of  visi- 
tation.' Matt.  V.  17.  Even  revilers,  persecutors,  evil  speak- 
ers, have  been  overcome  by  the  constant  holy  walking  of 
professors,  and  when  their  day  of  visitation  hath  come,  have 
glorified  God  on  that  account;   1  Pet.  iii.  1,  2. 

[3.]  The  benefit  of  all  ;  partly,  in  keeping  of  judgments 
from  the  residue  of  men,  ''as  ten  good  men  would  have  pre- 
served Sodom  ;  partly,  by  their  real  communication  of  good 
ta  them,  with  whom  they  have  to  do  in  their  generation. 
Holiness  makes  a  man  a  good  man,  useful  to  all ;  and  others 
eat  of  the  fruits  of  the  Spirit,  that  he  brings  forth  con- 
tinually. 

4.  It  is  necessary  in  respect  of  the  state  and  condition 
of  justified  persons;  and  that  whether  you  consider  their 
relative  state  of  acceptation,  or  their  state  of  sanctification. 

(1.)  They  are  accepted  and  received  into  friendship  with 
a  holy  God  ;  a  God  of  purer  eyes  than  to  behold  iniquity; 

'■  Gen.  xviii.  32,33. 


THE    PRECEDING    DISCOURSE.  393 

who  hates  every  unclean  thing.  And  is  it  not  necessary, 
that  they  should  be  holy  who  are  admitted  into  his  presence, 
walk  in  his  sight,  yea,  lie  in  his  bosom?  Should  they  not 
with  all  diligence  *  cleanse  themselves  from  all  pollution  of 
flesh  and  Spirit,  and  perfect  holiness  in  the  fear  of  the  Lord?' 

(2.)  In  respect  of  sanctification  ;  we  have  in  us  a  new 
creature;  2  Cor.  v.  17.  This  new  creature  is  fed,  cherished, 
nourished,  kept  alive  by  the  fruits  of  holiness.  To  what  end 
hath  God  given  us  new  hearts  and  new  creatures  ?  Is  it 
that  we  should  kill  them,  stifle  the  creature  that  is  found  in 
us,  in  the  womb?  That  we  should  give  him  to  the  old  man 
to  be  devoured  ? 

5.  It  is  necessary  in  respect  of  the  proper  place  of  ho- 
liness in  the   new  covenant,  and  that  is  twofold. 

(1.)  Of  the  means  unto  the  end;  God  hath  appointed 
that  ''holiness  shall  be  the  means,  the  way,  to  that  eternal 
life,  which  as  in  itself  and  originally  is  his  gift,  by  Jesus 
Christ,  so  with  regard  to  his  constitution  of  our  obedience, 
as  the  means  of  attaining  it,  is  a  reward  ;  and  God  in  be- 
stowing of  it  a  rewarder.  Though  it  be  neither  the  cause,' 
matter,  nor  condition  of  our  justification,  yet  it  is  the  way 
appointed  of  God,  for  us  to  walk  in,  for  the  obtaining  of 
salvation  f  and  therefore,  he  that  hath  hope  of  eternal  life, 
purifies  himself,  as  he  is  pure  ;  and  none  shall  ever  come 
to  that  end,  who  walketh  not  in  the  way;  for  without  holi- 
ness it  is  impossible  to  see  God. 

(2.)  It  is  a  testimony  and  pledge  of  adoption  ;  a  sign  and 
evidence  of  grace,  that  is,  of  acceptation  with  God.    And, 

(3.)  The  whole  expression  of  our  thankfulness.  Now 
there  is  not  one  of  all  these  causes  and  reasons  of  the  ne- 
cessity, the  indispensible  necessity  of  our  obedience,  good 
works,  and  personal  righteousness,  but  would  require  a  more 
large  discourse  to  unfold  and  explain,  than  I  have  allotted 
to  the  proposal  of  them  all  ;  and  innumerable  others  there 
are  of  the  same  import,  that  1  cannot  name.  He  that  upon 
these  accounts  doth  not  think  universal  holiness  and  obe- 
dience to  be  of  indispensible  necessity,  unless  also  it  be  ex- 

b  Rom.  vi.  23.    Heb.  xi.  6.    Gen.  xv.  l.     Psal.  xix.  11.    Iviii.  11.    MaU.  v.  12. 
X.  14.  Rom.  iv.  4.  Col.  ii.  18.  iii.  24.  Heb.  x.  35.  xi.  26. 

>;  2  Pet.  ii.  15. 


394  A    VINDICATION    OF 

alted  into  the  room  of  the  obedience  and  righteousness  of 
Christ,  let  him  be  filthy  still.' 

I  confess  this  whole  discourse  proceedeth  on  the  suppo- 
sition of  the  imputation  of  the  righteousness  of  Christ  unto 
us,  for  our  justification.  And  herein  I  have  as  good  com- 
pany as  the  prelacy  and  whole  church  of  England  can  afford; 
sundry  from  among  them  have  written  large  discourses  in 
its  confirmation,  and  the  rest  having  till  of  late  approved  of 
it  in  others.  1  wish  this  man,  or  any  of  his  companions  in 
design,  would  undertake  the  answering  of  Bishop  Downham 
on  this  subject.  No  man  ever  carried  this  matter  higher 
than  Luther,  nor  did  he  in  all  his  writings  more  positively 
and  plainly  contend  for  it,  than  in  his  comment  on  the  Epis- 
tle to  the  Galatians  ;  yet  was  that  book  translated  into 
English  by  the  approbation  of  the  then  bishop  of  London, 
who  also  prefixed  himself  a  commendatory  epistle  unto  it. 
The  judgment  of  Hooker  we  have  heard  before.  But  what 
need  I  mention  in  particular  any  of  the  rest  of  those  great 
and  learned  names  who  have  made  famous  the  profession  of 
the  church  of  England  by  their  writings  throughout  the 
world  ?  Had  this  man  in  their  days  treated  this  doctrine 
with  his  present  scoffing  petulancy,  he  had  scarce  been  rec- 
tor of  St.  George,  Botolph  Lane,  much  less  filled  with  such 
hopes  and  expectations  of  future  advancements,  as  it  is  not 
impossible  that  he  is  now  possessed  with,  upon  his  memo- 
rable achievements.  But  on  this  supposition  I  do,  first,  ap- 
peal to  the  judgment  of  the  church  of  England  itself,  as  to 
the  truth  of  the  doctrine  delivered  in  ray  discourse,  and  the 
principles  which  this  man  proceedeth  on  in  his  exceptions 
against  it.  2.  Though  it  be  but  a  part  of  a  popular  dis- 
course and  never  intended  for  scholastic  accuracy,  yet  as 
to  the  assertions  contained  in  it,  I  challenge  this  author  to 
take  and  allow  the  ordinary  usual  sense  of  the  words  with 
the  open  design  of  them,  and  to  answer  them  when  he  can. 
And  3.  In  the  meantime  I  appeal  unto  every  indifferent 
reader  whether  the  mere  perusal  of  this  whole  passage,  do 
not  cast  this  man's  futilous  cavils  out  of  all  consideration  ; 
so  that  I  shall  only  content  myselfwith  very  few  remarks 
upon  them. 

1,  Upon  my  asserting  the  necessity  of  good  works,  he 


THE    PRECEDING    DISCOURSE.  395 

adds,  *  a  very  suspicious  word,  which  methinks  these  men 
should  be  afraid  to  name.'     And  why  so  1    We  do  acknow- 
ledge that  we  do  not  seek  for  righteousness  by  the  works  of 
the  law  ;    we  design  not  our  personal  justification  by  them  ; 
nor  to  merit  life  or  salvation,  but  betake  ourselves  unto  what 
even  Bellarmine  himself  came  to  at  last  as  the  safest  retreat, 
namely,  the  merits  and  righteousness  of  Christ  ;    but  for 
attendance  unto  them,  performance  of  them,  and  fruitfulness 
in  them,  we  are  not  afraid  nor  ashamed  at  any  time  to  enter 
into  judgment  with  them  by  whom  we  are  traduced.     And 
as  I  have  nothing  to  say  unto  this  author  who  is  known  unto 
me  only  by  that  portraiture  and  character  which  he  hath 
given  of  himself  in  this  book,  which  I  could  have  wished  for 
his  own  sake  had  been  drawn  with  a  mixture  of  more  lines 
of  truth  and  modesty  ;  so  I  know  there  are  not  a  few,  who 
in  the  course  of  a  vain  worldly  conversation,  whilst  there  is 
scarce  a  back  or  belly  of  a  disciple  of  Christ  that  blesseth 
God  upon  the  account  of  their  bounty  or  charity  (the  foot- 
steps of  levity,  vanity,  scurrility,  and   profaneness,  being 
moreover  left  upon  all  the  paths  of  their  haunt),  are  wont  to 
declaim   about  holiness,  good  works,  and  justification  by 
them,  which  is  a  ready  way  to  instruct  men  to  atheism,  or 
the  scorn  of  every  thing  that  is  professed  in  religion.     But 
yet,  2.  He  shews  how  impotent  and  impertinent  our  argu- 
ments are  for  the  proof  of  the  necessity  of  holiness.     And 
as  to  the  first  of  them  from  the  commands  of  God,  he  saith, 
'  that  if  after  all  these  commands,  God  hath  left  it  indifferent 
whether  we  obey  him  or  no,  I  hope  such  commands  cannot 
make  obedience  necessary.'     Wonderful  divinity  !  A  man 
must  needs  be  well   acquainted  with  God  and  himself  who 
can  suppose  that  any  of  his  commands  shall  leave  it  indif- 
ferent, whether  we  will  obey  them  or  no.     Yea,  '  but  will  he 
damn  men  if  they  do  not  obey  his  commands  for  holiness?' 
Yes,  yes,  no  doubt  he  will  do  so.     Yea, '  but  we  may  be  not- 
withstanding this  command  justified  and  saved  without  this 
holiness.'     False  and  impertinent ;  we  are  neither  justified 
nor  saved  without  them,  though  we  are  not  justified  by  them, 
nor  saved  for  them. 

Unto  my  enforcement  of  the  necessity  of  holiness 
from  the  ends  of  God  in  election  and  redemption,  he  re- 
plies, p.  127.    'The  Father  hath  elected  us  to  be  holy,  and 


396  A    VINDICATION    OF 

the  Son  redeemed  us  to  be  holy  ;  but  will  the  Father 
elect  and  the  Son  redeem  none  but  those  who  are  holy, 
and  reject  and  reprobate  all  others?  Doth  this  election 
and  redemption  suppose  holiness  in  us,  or  is  it  with- 
out any  regard  to  it?  For  if  we  be  elected  and  redeemed 
without  any  regard  unto  our  own  being  holy,  our  election 
and  redemption  is  secure  whether  we  be  holy  or  not.'  Won- 
derful divinity  again  !  Election  and  redemption  suppose  ho- 
liness in  us.  We  are  elected  and  redeemed  with  regard  unto 
our  own  holiness  ;  that  is  antecedently  unto  our  election  and 
redemption  :  for  holiness  being  the  effect  and  fruit  of  them, 
is  that  which  he  opposeth.  Not  many  pages  after  this,  he 
falls  into  a  great  admiration  of  the  catechism  of  the  church 
of  England,  which  none  blamed  that  I  know  of,  as  to  what 
is  contained  in  it.  But  it  were  to  be  wished  that  he  had 
been  well  instructed  in  some  others,  that  he  might  not  have 
divulged  and  obtruded  on  the  world  such  crude  and  palpable 
mistakes.  For  this  respect,  of  redemption  at  least,  unto  an 
antecedent  holiness  in  us,  that  is  antecedent  unto  it,  is  such 
a  piece  of  foppery  in  religion  as  a  man  would  wonder  how 
any  one  could  be  guilty  of,  who  hath  almost  pored  out  his 
eyes  in  reading  the  Scripture.  All  tlie  remaining  cavils  of 
this  chapter  are  but  the  effects  of  the  like  fulsome  ignorance ; 
for  out  of  some  passages  scraped  together  from  several 
parts  of  my  discourse  (and  those  not  only  cut  off  from  their 
proper  scope  and  end  which  is  not  mentioned  by  him  at  all, 
but  also  mangled  in  their  representation),  he  would  frame 
the  appearance  of  a  contradiction  between  what  I  say  on  the 
one  hand,  that  there  is  no  peace  with  God  to  be  obtained  by 
and  for  sinners  but  by  the  atonement  that  is  made  for  them 
in  the  blood  of  Jesus  Christ,  with  the  remission  of  sin  and 
justification  by  faith  which  ensue  thereon ;  which  I  hope  I 
shall  not  live  to  hear  denied  by  the  church  of  England,  and 
the  necessity  of  holiness  and  fruitfulness  in  obedience,  to 
maintain  in  our  own  souls  a  sense  of  that  peace  with  God 
which  we  have  being  justified  by  faith.  And  he  who  under- 
stands not  the  consistency  of  those  things  hath  little  reason 
to  despise  good  catechisms,  whatever  thoughts  he  hath  had 
of  his  own  sufficiency. 

The  whole  design  of  what  remains  of  this  section,  is  to 
insinuate  that  there  can  be  no  necessity  of  holiness  or  obe- 


THE    PJIECEDING    DISCOURSE.  397 

dieiice  unto  God  unless  we  are  justified  and  saved  thereby, 
which  I  knew  not  before  to  have  been,  nor  indeed  do  yet 
know  it  to  be,  the  doctrine  of  the  church  of  England.  But 
be  it  whose  it  will,  I  am  sure  it  is  not  that  of  the  Scripture, 
and  I  have  so  disproved  it  in  other  discourses  which  this 
man  may  now  see  if  he  please,  as  that  I  shall  not  here  again 
reassume  the  same  argument ;  and  although  I  am  weary  of 
consulting  this  woful  mixture  of  disingenuity  and  ignorance, 
yet  I  shall  remark  somewhat  on  one  or  two  passages  more, 
and  leave  him  if  he  please  unto  a  due  apprehension  that 
what  remains  is  unanswerable  scoffing. 

The  first  is  that  of  p.  131.  *  But  however  holiness  is  ne- 
cessary with  respect  to  sanctification,  we  have  in  us  a  new 
creature  ;  2  Cor.  v.  17.  this  new  creature  is  fed,  cherished, 
nourished,  and  kept  alive,  by  the  fruits  of  holiness.  To  what 
end  hath  God  given  us  new  hearts  and  new  natures?  Is  it 
that  we  should  kill  them,  stifle  the  creature  that  is  formed 
in  us,  in  the  v/omb  ?  that  we  should  give  him  to  the  old 
man  to  be  devoured  ?  The  phrase  of  this  is  admirable,  and 
the  reasoning  unanswerable  ;  for  if  men  be  new  creatures 
they  will  certainly  live  new  lives,  and  this  makes  holiness 
absolutely  necessary  by  the  same  reason  that  every  thing 
necessarily  is  what  it  is  ;  but  still  we  inquire  after  a  neces- 
sary obligation  to  the  practice  of  holiness,  and  that  we  can- 
not yet  discover.' 

The  reader  will  see  easily  how  this  is  picked  out  of  the 
whole  discourse,  as  that  which  he  imagined  would  yield 
some  advantage  to  reflect  upon  ;  for  let  him  pretend  what 
he  please  to  the  contrary,  he  hath  laid  this  end  too  open  to 
be  denied,  and  I  am  no  way  solicitous  what  will  be  his  suc- 
cess therein.  Had  he  aimed  at  the  discovery  of  truth  he 
ought  to  have  examined  the  whole  of  the  discourse,  and  not 
thus  have  rent  one  piece  of  it  from  the  other.  As  to  the 
phrase  of  speech  which  I  use,  it  is  I  acknowledge  metapho- 
rical, but  yet  being  used  only  in  a  popular  way  of  instruc- 
tion, is  sufficiently  warranted  from  the  Scripture,  which  ad- 
ministers occasion  and  gives  countenance  unto  every  ex- 
pression in  it,  the  whole  being  full  well  understood  by  those 
who  are  exercised  in  the  life  of  God.  And  for  the  reason- 
ino"  of  it,  it  is  such  as  I  know  this  man  cannot  answer:  for 
the  new  creature,  however  he  may  fancy,  is  not  a  new  con- 


398  A    VINDICATION     OF 

versation,  nor  a  living  holily,  but  it  is  the  principle  and  spi- 
ritual ability  produced  in  believers  by  the  poveer  and  grace 
of  the  Holy  Ghost,  enabling  them  to  walk  in  newness  of  life 
and  holiness  of  conversation.  Aitd  this  principle  being  be- 
stowed on  us,  wrought  in  us,  for  that  very  end,  it  is  neces- 
sary for  us,  unless  we  will  neglect  and  despise  the  grace 
which  we  have  received,  that  we  walk  in  holiness,  and  abound 
in  the  fruits  of  righteousness,  whereunto  it  leads  and  tends. 
Let  him  answer  this  if  he  can,  and  when  he  hath  done  so, 
answer  the  apostle  in  like  manner,  or  scoflp  not  only  at  me 
but  at  him  also. 

The  last  passage  I  shall  remark  upon  in  this  section  is  what 
he  gives  us  as  the  sum  of  the  whole,  p.  135.  'The  sum  of 
all  is,  that  to  know  Christ  is  not  to  be  thus  acquainted  with 
his  person,  but  to  understand  his  gospel  in  its  full  latitude 
and  extent ;  it  is  not  the  person  but  the  gospel  of  Christ 
which  is  the  way,  the  truth,  and  the  life,  which  directs  us  in 
the  way  to  life  and  happiness.  And  again,  this  acquaint- 
ance with  Christ's  person,  which  these  men  pretend  to  is 
only  a  work  of  fancy,  and  teaches  men  the  arts  of  hypo- 
crisy,' &c. 

I  do  not  know  that  ever  I  met  with  any  thing  thus  crudely 
asserted  among  the  Quakers  in  contempt  of  the  person  of 
Christ ;  for  whereas  he  says  of  himself  expressly,  *  I  am  the 
way,  the  truth,  and  the  life,'  to  say  he  is  not  so  (for  Jesus 
Christ  is  his  person  and  nothing  else),  carries  in  it  a  bold 
contradiction,  both  parts  of  which  cannot  be  true.  When 
the  subject  of  a  proposition  is  owned,  there  may  be  great 
controversy  about  the  sense  of  the  predicate  ;  as  when  Christ 
says  he  is  the  vine  :  there  may  be  so  also  about  the  subject 
of  a  proposition,  when  the  expression  is  of  a  third  thing, 
and  dubious  ;  as  where  Christ  says  'this  is  my  body  :'  but 
when  the  person  speaking  is  the  subject,  and  speaks  of  him- 
self, to  deny  what  he  says,  is  to  give  him  the  lie.  '  I  am  the 
way,  and  the  truth,  and  the  life,'  saith  Christ;  he  is  not 
saith  our  author,  but  the  gospel  is  so.  If  he  had  allowed  our 
Lord  Jesus  Christ  to  have  spoken  the  truth,  but  only  to  have 
added,  though  he  was  so,  yet  he  was  so  no  otherwise  but  by 
the  gospel,  there  had  been  somewhat  of  modesty  in  the  ex- 
pression ;  but  this  saying  that  the  person  of  Christ  is  not, 
the  gospel  is  so,  is  intolerable.     It  is  so  however,  that  this 


THE    PRECEDING    DISCOURSE.  399 

young  man  without  consulting,  or  despising  the  exposition 
of  all  divines  ancient  or  modern,  and  the  common  sense  of 
all  Christians  should  dare  to  obtrude  his  crude  and  indigested 
conceptions,  upon  so  great  a  word  of  Christ  himself,  coun- 
tenanced only  by  the  corrupt  and  false  glosses  of  some  ob- 
scure Socinians,  which  some  or  other  may  possibly  in  due 
time  mind  him  of;  I  have  other  work  to  do. 

But  according  to  his  exposition  of  this  heavenly  oracle, 
what  shall  any  one  imagine  to  be  the  sense  of  the  context, 
where '  I'  and  '  me'  spoken  of  Christ  do  so  often  occur.  Sup- 
pose that  the  words  of  that  whole  verse,  '  I  am  the  way,  the 
truth,  and  the  life,  no  man  cometh  to  the  Father  but  by  me,' 
have  this  sense  ;  not  Christ  himself  is  the  way,  truth,  and 
the  life,  but  the  gospel ;  no  man  cometh  to  the  Father  but 
by  me,  that  is,  not  by  me,  but  by  the  gospel ;  must  not  all 
the  expressions  of  the  same  nature  in  the  context  have  the 
same  exposition?  as  namely,  ver.  1.  'Ye  believe  in  God  be- 
lieve also  in  me ;'  that  is,  not  in  me  but  in  the  gospel :  *  I 
go  to  prepare  a  place  for  you  ;'  that  is,  not  I  do  so  but  the 
gospel :  ver.  3.  *  I  will  come  again  and  receive  you  to  my- 
self;' that  is,  not  I  but  the  gospel  will  do  so.  And  so  of  all 
other  things  which  Christ  in  that  place  seems  to  speak  of 
himself.  If  this  be  his  way  of  interpreting  Scripture,  I  won- 
der not  that  he  blames  others  for  their  defect  and  miscar- 
riages therein. 

When  I  first  considered  these  two  last  sections,  I  did 
not  suspect  but  that  he  had  at  least  truly  represented  my 
words  which  he  thought  meet  to  reflect  upon  and  scoff  at ; 
as  knowing  how  easy  it  was  for  any  one  whose  conscience 
would  give  him  a  dispensation  for  such  an  undertaking,  to 
pick  out  sayings  and  expressions  from  the  most  innocent 
discourse,  and  odiously  to  propose  them  as  cut  off  from  their 
proper  coherence ;  and  under  a  concealment  of  the  end 
and  the  principal  sense  designed  in  them.  Wherefore  I 
did  not  so  much  as  read  over  the  discourse  excepted 
against,  only  once  or  twice  observing  my  words  as  quoted 
by  him  not  directly  to  comply  with  what  I  knew  to  be 
my  sense  and  intention  1  turned  unto  the  particular  places 
to  discover  his  prevarication.  But  having  gone  through 
this  ungrateful  task,  I  took  the  pains  to  read  over  the 
whole  digression   in   my  book  which  his  exceptions  are 


400  A    VINDICATION     OF 

levelled  against ;  and  upon  my  review  of  it,  my  admira- 
tion of  his  dealing  was  not  a  little  increased  ;  I  cannot  there- 
fore, but  desire  of  the  most  partial  adherers  unto  this  cen- 
surer  of  other  men's  labours,  judgments,  and  expressions, 
but  once  to  read  over  that  discourse,  and  if  they  own  them- 
selves to  be  Christians,  I  shall  submit  the  whole  of  it,  with 
the  consideration  of  his  reflections  upon  it,  unto  their  judg- 
ments. If  they  refuse  so  to  do,  1  let  them  know  I  despise 
their  censures,  and  do  look  on  the  satisfaction  they  take  in 
this  man's  scoffing  reflections,  as  the  laughter  of  fools,  or 
the  crackling  of  thorns  under  a  pot.  For  those  who  will  be 
at  so  much  pains  to  undeceive  themselves,  they  will  find 
that  that  expression  of  the  person  of  Christ  is  but  once  or 
twice  used  in  all  that  long  discourse,  and  that  occasionally, 
which  by  the  outcries  here  made  against  it,  any  one  would 
suppose  to  have  filled  up  almost  all  the  pages  of  it.  He  will 
find  also  that  I  have  owned  and  declared  the  revelation  that 
God  hath  made  of  himself,  the  properties  of  his  nature,  and 
his  will  in  his  works  of  creation  and  providence  in  its  full 
extent  and  efficacy  ;  and  that  by  the  knowledge  of  God  in 
Christ  which  I  so  much  insist  upon,  I  openly,  plainly,  and 
declaredly,  intend  nothing  but  the  declaration  that  God 
hath  made  of  himself  in  Jesus  Christ  by  the  gospel,  whereof 
the  knowledge  of  his  person,  the  great  mystery  of  godliness, 
God  manifested  in  the  flesh,  with  what  he  did  and  suffered, 
as  the  Mediator  between  God  and  man,  is  the  chiefest  in- 
stance ;  in  which  knowledge  consisteth  all  our  wisdom  of 
living  unto  God.  Hereon  I  have  no  more  to  add,  but  that 
he  by  whom  these  things  are  denied  or  derided,  doth  openly 
renounce  his  Christianity.  And  that  I  do  not  lay  this  unto 
the  charge  of  this  doughty  writer,  is  because  I  am  satisfied 
that  he  hath  not  done  it  out  of  any  such  design,  but  partly 
out  of  ignorance -of  the  things  which  he  undertakes  to  write 
about,  and  partly  to  satisfy  the  malevolence  of  himself  and 
some  others  against  my  person,  which  sort  of  depraved  affec- 
tions where  men  give  up  themselves  unto  their  prevalency, 
will  blind  the  eyes,  and  pervert  the  judgments  of  persons  as 
wise  as  he. 

In  the  first  section  of  his  fourth  chapter  lam  not  parti- 
cularly concerned,  and  whilst  he  only  vents  his  own  con- 
ceits, be  they  never  so  idle  or  atheological,  I  shall  never 


THE    PRECEDING     DISCOURSE.  401 

trouble  myself  either  with  their  examination  or  confutation. 
So  many  as  he  can  persuade  to  be  of  his  mind,  that  we  have 
no  union  with  Christ  but  by  virtue  of  union  with  the  church, 
the  contrary  whereof  is  absolutely  true  ;  that  Christ  is  so  a 
head  of  rule  and  government  unto  the  church,  as  that  he  is 
not  a  head  of  influence  and  supplies  of  spiritual  life,  con- 
trary to  the  faith  of  the  Catholic  church  in  all  ages ;  that 
these  assertions  of  his  have  any  countenance  from  antiquity, 
or  the  least  from  the  passages  quoted  out  of  Chrysostom  by 
himself;  that  his  glosses  upon  many  texts  of  Scripture, 
which  have  an  admirable  coincidence  with  those  of  two 
other  persons  whom  I  shall  name'when  occasion  requires  it, 
are  sufficient  to  affix  upon  them  the  sense  which  he  pleads 
for,  with  many  other  things  of  an  equal  falsehood  andimper- 
tinency  wherewith  this  section  is  stuffed,  shall,  without  any 
farther  trouble  from  me,  be  left  to  follow  their  own  inclina- 
tions. But  yet,  notwithstanding  all  the  great  pains  he  hath 
taken  to  instruct  us  in  the  nature  of  the  union  between 
Christ  and  believers  ;  I  shall  take  leave  to  prefer  that  given 
by  Mr.  Hooker  before  it,  not  only  as  more  true  and  agree- 
able unto  the  Scripture,  but  also  as  better  expressing  the 
doctrine  of  the  church  of  England  in  this  matter.  And  if 
these  things  please  the  present  rulers  of  the  church,  wherein 
upon  the  matter  Christ  is  shuffled  off,  and  the  whole  of  our 
spiritual  union  is  resolved  into  the  doctrine  of  the  gospel, 
and  the  rule  of  the  church  by  bishops  and  pastors,  let  it  im- 
ply what  contradiction  it  will,  as  it  doth  the  highest,  seeing 
it  is  by  the  doctrine  of  the  gospel  that  we  are  taught  our 
union  with  Christ,  and  his  rule  of  the  church  by  his  laws 
and  Spirit,  I  have  only  the  advantage  to  know  somewhat 
more  than  I  did  formerly,  though  not  much  to  my  satis- 
faction. 

But  he  that  shall  consider  what  reflections  are  cast  in 
this  discourse,  on  the  necessity  of  satisfaction  to  be  made 
unto  divine  justice,  and  from  whom  they  are  borrowed  ;  the 
miserable  weak  attempt  that  is  made  therein,  to  reduce  all 
Christ's  mediatory  actings  unto  his  kingly  office,  and  in 
particular  his  intercession ;  the  faint  mention  that  is  made 
of  the  satisfaction  of  C.Vist,  clogged  with  the  addition  of 
ignorance  of  the  philosophy  of  it,  as  it  is  called,  well  enough 
complying  with  them  who  grant  that  the  Lord  Christ  did 
VOL.  X.  2d 


402  A    VINDICATIOX    OF 

what  God  was  satisfied  withal,  with  sundry  other  things  of 
the  like  nature ;  will  not  be  to  seek  whence  these  things 
come,  nor  whither  they  are  going,  nor  to  whom  our  author 
is  beholden  for  most  of  his  rare  notions,  which  it  is  an  easy 
thing  at  any  time  to  acquaint  him  withal. 

The  second  section  of  this  chapter  is  filled  principally 
with  exceptions  against  ray  discourse,  about  the  personal 
excellencies  of  Christ  as  mediator,  if  I  may  not  rather  say, 
with  the  reflections  on  the  glory  of  Christ  himself.    For  my 
own  discourse  upon  it  I  acknowledge  to  be  weak,  and  not 
only  inconceivably  beneath  the  dignity  and   merit  of  the 
subject,  but  also  far  short  of  what  is  taught  and  delivered 
by  many  ancient  writers  of  the  church  unto  that  purpose  ; 
and  for  his  exceptions,  they  are  such  a  composition  of  igno- 
rance and  spite,  as  is  hardly  to  be  paralleled.     His  entrance 
upon  his  work  is,  p.  200.  as  followeth:  'Secondly,  Let  us 
inquire  what  they  mean  by  the  person  of  Christ,  to  which 
believers  must  be  united.     And  here  they  have  outdone  all 
the  metaphysical  subtleties  of  Suarez,  and  have  found  out  a 
person  for  Christ  distinct  from^  his  Godhead  and  manhood; 
for  there  can  be  no  other  sense  made  of  what  Dr.  Owen  tells 
us,  that  by  the  graces  of  his  person  he  doth  not  mean  the 
glorious  excellencies  of  his  Deity  considered  in  itself,  ab- 
stracting from  the  office  which  for  us  as  God  and  man  he 
undertook,  nor  the  outward  appearance  of  his  human  nature 
when  he  conversed  here  on  earth,  nor  yet  as  now  exalted  in 
glory,  but  the  graces  of  the  person  of  Christ,  as  he  is  vested 
with  the  office  of  mediation;  his  spiritual  eminency,  come- 
liness, beauty,  as  appointed  and  anointed  by  the  Father 
unto  that  great  work  of  bringing  home  all  his  elect  into  his 
bosom.     Now  unless  the  person  of  Christ  as  mediator,  be 
distinct  from  his  person  as  God-man,  all  this  is  idle  talk  ;  for 
what  personal  graces  are  there  in  Christ  as  mediator,  which 
do  not  belong  to  him  either  as  God  or  man  ?  There  are  some 
things  indeed  which  our  Saviour  did  and  suffered,  which 
he  was  not  obliged  to,  either  as  God  or  man,  but  as  media- 
tor ;  but  surely  he  will  not  call  the  peculiar  duties  and  ac- 
tions of  an  office  personal  graces.' 

I  have  now  learned  not  to  trust  .unto  the  honesty  and 
ingenuity  of  our  author,  as  to  his  quotations  out  of  my  book, 
which  I  find  that  he  hath  here  mangled  and  altered  as  in 


THE    PRECEDING    DISCOURSE.  403 

other  places,  and  shall  therefore  transcribe  the  whole  pas- 
sage in  my  own  words,  p.  51.  '  It  is  Christ  as  mediator  of 
whom  we  speak  ;  and  therefore  by  the  grace  of  his  person  I 
understand  not,  first.  The  glorious  excellencies  of  his  Deity 
considered  in  itself,  abstractino;  from  the  ofBce  which  for  us 
as  God  and  man  he  undertook  :  nor  secondly,  The  outward 
appearance  of  his  human  nature,  neither  when  he  conversed 
here  on  earth  bearing  our  infirmities,  whereof  by  reason  of 
the  charge  that  was  laid  upon  him,  the  prophet  gives  quite 
another  character,  Isa.  Hi-  14.  concerning  which  some  of 
the  ancients  are  very  poetical  in  their  expressions  ;  nor  yet 
as  now  exalted  in  glory,  a  vain  imagination  whereof,  makes 
many  bear  a  false,  a  corrupted  respect  unto  Christ,  even 
upon  carnal  apprehensions  of  the  mighty  exaltation  of  the 
human  nature,  which  is  but  to  know  Christ  after  the  flesh, 
a  mischief  much  improved  by  the  abomination  of  foolish 
imagery.  But  this  is  that  which  I  intend  ;  the  graces  of 
the  person  of  Christ  as  he  is  vested  with  the  office  of  me- 
diation, his  spiritual  eminency,  comeliness,  and  beauty,  Sec. 
Now  in  this  respect  the  Scripture  describes  him  as  exceed- 
ing excellent,  comely,  and  desirable,  far  above  comparison 
with  the  choicest,  chiefest,  created  good,  or  any  endowment 
imaginable  ;'  which  I  prove  at  large  from  Psal.  xlv.  2.  Isa. 
iv.  2.  Cant.  v.  9.  adding  an  explanation  of  the  whole. 

In  the  digression,  some  passages  whereof  he  carps  at  in 
this  section,  my  design  was  to  declare,  as  was  said,  some- 
what of  the  glory  of  the  person  of  Christ;  to  this  end  I  con- 
sidered both  the  glory  of  his  divine  and  the  many  excellencies 
of  his  human  nature.     But  that  which  I  principally  insisted 
on  was  the  excellency  of  his  person  as  God  and  man  in  one, 
whereby  he  was  meet  and  able  to  be  the  mediator  between. 
God  and  man,  and  to  effect  all  the  great  and  blessed  ends  of 
his  mediation.  That  our  Lord  Jesus  Christ  was  God,  and  that 
there  were  on  that  account  in  his  person  the  essential  excel- 
lencies and  properties  of  the  divine  nature,  I  suppose  he  will 
not  deny;  nor  will  he  do  so,  that  he  was  truly  man,  and  that 
his  human  nature  was  endowed  with  many  glorious  graces  and 
excellencies  which  ai'e  peculiar  thereunto.     That  there  is  a 
distinct  consideration  of  his  person  as  both  these  natures  are 
united  therein,  is  that  which  he  seems  to  have  a  mind  to  ex- 
cept against.     And  is  it  meet  that  any  one  who  hath  ought 

2  r»  2 


404  A    VINDICATION    OF 

else  to  do,  should  spend  any  moments  of  that  time  which  he 
knows  how  better  to  improve,  in  the  pursuit  of  a  man's  im- 
pertinencies,  who  is  so  bewilded  in  his  own  ignorance  and 
confidence,  that  he  knows  neither  where  he  is,  nor  what  he 
says.     Did  not  the  Son  of  God  by  assuming  our  human  na- 
ture, continuing  what  he  was,  become  what  he  was  not'?  Was 
not  the  person  of  Christ  by  the  communication  of  the  pro- 
perties of  each  nature  in  it  and  to  it,  a  principle  of  such 
operations  as  he  could  not  have  wrought  either  as  God  or 
man,  separately  considered  ?  How  else  did  God  '  redeem  his 
church  with  his  own  blood  V    Or  how  is  that  true  which  he 
says,  John  iii.  13.  '  And  no  man  hath  ascended  up  to  heaven, 
but  he  that  came  down  from  heaven,  even  the  Son  of  man 
which  is  in  heaven?'    Was  not  the  union  of  the  two  natures 
in  the  same  person  (which  was  a  property  neither  of  the  di- 
vine nor  human  nature,  but  a  distinct  ineffable  effect  of  divine 
condescension,  wisdom,  and  grace,  which  the  ancients  unani- 
mously call  the  grace  of  union  whose  subject  is  the  person 
of  Christ)  that  whereby  he  was  fit,  meet,  and  able  for  all  the 
works  of  his  mediation?    Doth  not  the  Scripture  moreover 
propose  unto  our  faith  and  consolation  the  glory,  power,  and 
grace,  of  the  person  of  Christ,  as  he  is 'God  over  allblessed  for 
ever  ;'  and  his  love,  sympathy,  care,  and  compassion  as  man 
yet  all  acting  themselves  in  the  one  and  selfsame  person  of 
the  Son  of  God  ?  Let  him  read  the  first  chapter  of  the  Epistle 
to  the  Hebrews  and  see  what  account  he  can  give  thereof. 
And  are  not  these  such  principles  of  Christian  religion  as  no 
man  ought  to  be  ignorant  of,  or  can  deny  without  the  guilt 
of  the  heresies  condemned  in  the  first  general  councils?  And 
they  are  no  other  principles  which  my  whole  discourse  ex- 
cepted against,  doth  proceed  upon.     But,  saith  our  author, 
'unless  the  person  of  Christ  as  mediator  be  distinct  from  his 
person  as  God-man,  all  this  is  idle  talk.'     Very  good!  and 
why  so  ?   Why,  '  what  personal  gi'aces  are  there  in  Christ  as 
mediator  which  do  not  belong  unto  him  either  as  God  or 
man?'    But  is  he  not  ashamed  of  this  ignorance?    Is  it  not 
a  personal  grace  and  excellency  that  he  is  God  and  man  in 
one  person  which  belongs  not  to  him  either  as  God  or  man  ? 
And    are  there    not  personal    operations   innumerable    de- 
pending hereon,  which  could  not  have  been  wrought  by  him 
either  as  God  or  man,  as  raising  himself  from  the  dead  by 


THE    PRECEDING    DISCOURSE.  405 

his  own  power  and  redeeming  the  church  with  his  blood  ?  Are 
not  most  of  the  descriptions  that  are  given  us  of  Christ  in 
the  Scripture,  most  of  the  operations  which  are  assigned  unto 
him,  such  as  neither  belong  unto,  nor  proceed  from,  the 
divine  or  human  nature,  separately  considered,  but  from  the 
person  of  Christ    as  both  these  natures  are  united  in  it? 
That  which  seems  to  have  led  him  into  the  maze,  wherein 
he  is  bewildered   in    his   ensuing   discourse,  is,   that  con- 
sidering there  are  but  two  natures  in  Christ,  the  divine  and 
the  human,  and  nature  is  the  principle  of  all  operations,  he 
supposed  that  nothing  could  be  said  of  Christ,  nothing  as- 
cribed to  his  person,  but  what  was  directly  formally  predi- 
cated of  one  of  his  natures,  distinctly  considered.     But  he 
might  have  easily  inquired  of  himself,  that  seeing  all  the 
properties  and  acts  of  the  divine  nature  are  absolutely  di- 
vine, and  all  those  of  the  human  nature  absolutely  human, 
whence  it  came  to  pass  that  all  the  operations  and  works  of 
Christ  as  mediator  are  theandrical.     Although  there  be  no- 
thing in  the  person  of  Christ  but  his  divine  and  human  na- 
ture, yet  the  person  of  Christ  is  neither  his  divine  nature  nor 
his  human  ;  for  the  human  nature   is  and  ever  was  of  itself 
avvTcoaTaToq,  and  the  divine,  to  the  complete  constitution  of 
the  person  of  the  Mediator  in  and  unto  its  own  hypostasis,  as- 
sumed the  human,  so  that  although  every  energy  or  operation 
be  Apaartic}/  Tr\g  (piKjtwQ  Kivr}(ng,  and  so  the  distinct  natures  are 
distinct  principles  of  Christ's  operations,  yet  his  person  is  the 
principal  or  only  agent,  which  being  God-man,  all  the  actions 
thereof  by  virtue  of  the  communication  of  properties  of  both 
natures  therein  are  theandrical ;  and  the  excellency  of  this 
person  of  Christ,  wherein  he  was  every  way  fitted  for  the  work 
of  mediation,  I  call  sometimes  his  personal  grace,  and  will  not 
go  to  him  to  learn  to  speak  and  express  myself  in  these  things. 
And  it  is  most  false  which  he  affirms,  p.  203.  '  That  I  distin- 
guish the  graces  of  Christ's  person  as  mediator,  from  the 
graces  of  his  person  as  God  and  man.'     Neither  could  any 
man  have  run  into  such  an  imagination,  who  had  compe- 
tently understood  the  things  which  he  speaks   about ;   and 
the  bare  proposal  of  these  things  is  enough  to  defeat  the  de- 
sign of  all  his  ensuing  cavils  and  exceptions. 

And  as  to  what  he  closeth  withal,  that  '  Surely  I  will  not 
call  the  peculiar  duties  and  actions  of  an  office  personal 


406  A    VINDICATION    OF 

graces;'  I  suppose  that  he  knoweth  not  well  what  he  intends 
thereby.  Whatever  he  hath  fancied  about  Christ  being  the 
name  of  an  office,  Jesus  Christ  of  whom  we  speak  is  a  per- 
son and  not  an  office ;  and  there  are  no  such  things  in  re- 
rum  natura  as  the  actions  of  an  office.  And  if  by  them  he 
intends  the  actions  of  a  person  in  the  discharge  of  an  office, 
whatever  he  calls  them,  I  will  call  the  habits  in  Christ  from 
whence  all  his  actions  in  the  performance  of  his  office  do 
proceed,  personal  graces,  and  that  wliether  he  will  or  no.  So 
he  is  a  '  merciful,  faithful,  and  compassionate  high-priest ;' 
Heb.  ii.  17.  iv.  15.  v.  2.  And  all  his  actions  in  the  discharge 
of  his  office  of  priesthood  being  principled  and  regulated  by 
those  qualifications,  I  do  call  them  his  personal  graces,  and 
do  hope  that  for  the  future  I  may  obtain  his  leave  so  to  do. 
The  like  may  be  said  of  his  other  offices. 

The  discourse  which  he  thus  raves  against  is  didactical, 
and  accommodated  unto  a  popular  way  of  instruction,  and  it 
hath  been  hitherto  the  common  ingenuity  of  all  learned  men 
to  give  an  allowance  unto  such  discourses,  so  as  not  to  exact 
from  them  an  accuracy  and  propriety  in  expressions,  such  as 
is  required  in  those  that  are  scholastical  or  polemical.  It  is 
that  which  by  common  consent  is  allowed  to  the  tractates  of 
the  ancients  of  that  nature,  especially  where  nothing  is 
taught  but  what  for  the  substance  of  it  is  consonant  unto 
the  truth.  But  this  man  attempts  not  only  a  severity  in 
nibbling  at  all  expressions  which  he  fancieth  liable  unto  his 
censures,  but  with  a  disingenuous  artifice  waving  the  tenor 
and  process  of  the  discourse,  which  I  presume  he  found  not 
himself  able  to  oppose,  he  takes  out  sometimes  here,  some- 
times there,  up  and  down,  backward  and  forv/ard,  at  his  plea- 
sure what  he  will,  to  put  if  it  be  possible  an  ill  sense  upon 
the  whole.  And  if  he  have  not  hereby  given  a  sufficient  dis- 
covery of  his  good  will  towards  the  doing  of  somewhat  to 
my  disadvantage,  he  hath  failed  in  his  whole  endeavour;  for 
there  is  no  expression  which  he  hath  fixed  on  as  the  subject 
of  his  reflections,  which  is  truly  mine  ;  but  that  as  it  is  used 
by  me,  and  with  respect  unto  its  end,  I  will  defend  it  against 
him  and  all  his  co-partners,  whilst  the  Scripture  may  be  al- 
lowed to  be  the  rule  and  measure  of  our  conceptions  and  ex- 
pressions about  sacred  things.  And  although  at  present  I 
am  utterly  wearied  with  the  consideration  of  such  sad  triflings. 


THE    PRECEDING    DISCOURSE.  407 

I  shall  accept  from  him  the  kindness  of  an  obligation  to  so 
much  patience  as  is  necessary  unto  the  perusal  of  the  en- 
suing leaves  wherein  I  am  concerned. 

First,  p.  202.  he  would  pick  something  if  he  knew  what 
out  of  my  quotations  of  Cant.  v.  9.  to  express  or  illustrate 
the  excellency  of  Christ,  which  first  he  calls  an  excellent 
proof  by  way  of  scorn.    But  as  it  is  far  from  being  the  only 
proof  produced  in  the  confirmation  of  the  same  truth,  and  is 
applied  rather  to  illustrate  what  was  spoken,  than  to  prove 
it ;  yet  by  his  favour,  I  shall  make  bold  to  continue  my  ap- 
prehensions of  the  occasional  exposition  of  the  words  which 
I  have  given  in  that  place,  until  he  is  pleased  to  acquaint 
me  with  a  better,  which  I  suppose  will  be  long  enough.  For 
what  he  adds,  '  But  however  white  and  ruddy  belong  to  his 
divine  and  human  nature,  and  that  without  regard  to  his  me- 
diatory oflfice,  for  he  had  been  white  in  the  glory  of  his  Deity, 
and  ruddy  with  the  red  earth  of  his  humanity,  whether  he 
had  been  considered  as  mediator  or  not ;'  it  comes  from  the 
same  spring  of  skill  and  benevolence  with  those  afore.    For 
what  wise  talk  is  it  of  Christ's  being  God  and  man,  with- 
out the  consideration  of  his  being  mediator,  as  though  he 
were  ever,  or  ever  should  have  been,  God  and  man,  but  with 
respect  unto  his  mediation.     His  scoff  at  the  red  earth  of 
Christ's  humanity  represented  as  my  words,   is  grounded 
upon  a  palpable  falsification  ;  for  my  words  are,  '  he  was  also 
ruddy  in  the  beauty  of  his  humanity.    Man  was  called  Adam 
from  the  red  earth  whereof  he  was  made.     The  word  here 
used,  points  him  out  as  the  second  Adam,  partaker  of  flesh 
and  blood,  because  the  children  also  partook  of  the  same.' 
And  if  he  be  displeased  with  these  expressions,  let  him  take 
his  own  time  to  be  pleased  again,  it  is  that  wherein  1  am  not 
concerned.    But  my  fault  which  so  highly  deserved  his  cor- 
rection is,  that  I  apply  that  to  the  person  of  Christ  which 
belongs  unto  his  natures.     But  what  if  1  say  no  such  thing, 
or  had  no  such  design  in  that  place  ?     For  although  1  do 
maintain    a   distinct    consideration    of    the   excellency    of 
Christ's  person,  as  comprising  both  his  natures  united,  though- 
eveiy  real  thing  in  his  person  belongs  formally  and  radically 
unto  one  of  the  natures  (those  other  excellencies  being  the 
exurgency  of  their  union),  whereby  his  person  was  fitted  and 
suited  unto  his  mediatory  operations,  which  in  neither  na- 


408  A    VINDICATION     OF 

ture  singly  considered  lie  could  have  performed,  and  shall 
continue  to  maintain  it  against  whosoever  dares  directly  to 
oppose  it ;  yet  in  this  place  I  intended  it  not,  which  this 
man  knew  well  enough,  the  very  next  words  unto  what  he 
pretends  to  prove  it,  being  'The  beauty  and  comeliness  of 
the  Lord  Jesus  Christ  in  the  union  of  both  these  in  one  per- 
son shall  afterward  be  declared.'  And  so  we  have  an  equality 
in  judgment  and  ingenuity  throughout  this  censure. 

Hence  he  leaps  to  p.  64.  of  my  book,  thence  backwards 
to  p.  53.  and  then  up  and  down  I  know  not  how  nor  whither. 
He  begins  with  p.  64.  'And  in  his  first  digression  concern- 
ing the  excellency  of  Christ  Jesus,  to  invite  us  to  communion 
with  him  in  a  conjugal  relation,  he  tells  us  that  Christ  is  ex- 
ceeding excellent  and  desirable  in  his  Deity,  and  the  glory 
thereof;  he  is  desirable  and  worthy  our  acceptation  as  con- 
sidered in  his  humanity,  in  his  freedom  from  sin,  fulness  of 
grace,  &c.  Now  though  this  looks  very  like  a  contradiction, 
that  by  the  graces  of  his  person  he  meant  neither  the  excel- 
lencies of  his  divine  nor  human  nature,  yet  he  hath  a  salvo 
which  will  deliver  him  both  from  contradiction  and  from 
sense,  that  he  doth  not  consider  these  excellencies  of  his 
Deity  or  humanity  as  abstracted  from  his  office  of  mediator, 
though  he  might  if  he  pleased  ;  for  he  considers  those  ex- 
cellencies which  are  not  peculiar  to  the  office  of  mediation, 
but  which  would  have  belonged  unto  him  as  God  and  man, 
whether  he  had  been  mediator  or  not :  but  what  becomes  of 
his  distinction  of  the  graces  of  Christ's  person  as  mediator, 
from  the  graces  of  his  person  as  God  and  man,  when  there 
are  no  personal  graces  in  Christ  but  what  belong  to  his  Deity 
or  his  humanity?' 

1  am  sufficiently  satisfied  that  he  neither  knows  where 
he  is,  nor  what  he  doth,  or  hath  no  due  comprehension  of 
the  things  he  treats  about-  That  which  he  opposeth,  if  he 
intend  to  oppose  any  thing  by  me  asserted,  is,  that  whereas 
Christ  is  God,  the  essential  properties  of  his  divine  nature 
are  to  be  considered  as  the  formal  motive  unto,  and  object 
of  faith,  love,  and  obedience;  and  whereas  he  is  man  also, 
his  excellencies  in  the  glorious  endowment  of  his  human 
nature,  with  his  alliance  unto  us  therein,  and  his  furniture 
of  grace  for  the  discharge  of  his  office,  are  proposed  unto 
our  faith  and  love  in  the  Scripture.     And  of  these  things  we 


THE    PRECEDING    DISCOURSE.  409 

ought  to  take  a  distinct  consideration ;  our  faith  concerning 
them  being  not  only  taught  in  the  Scripture,  but  fully  con- 
firmed in  the  confessions  and  determinations  of  the  primitive 
church.     But  the  person  of  Christ  wherein  these  two  na- 
tures are  united,  is  of  another  distinct  consideration,  and 
such  things  are  spoken  thereof  as  cannot  under  any  single 
enunciation  be  ascribed  unto  either  nature,  though  nothing 
be  so  but  what  formally  belongs  unto  one  of  them,  or  is  the 
necessary  consequent  and  exurgency  of  their  union.     See 
Isa.  ix.  6.  2  Tim.  iii.  16.  John  i.  14.     It  is  of  the  'glory  of 
the  Word  of  God  made  flesh/  that  I  discourse.     But  this 
man  talks  of  what  would  have  belonged  to  Christ  as  God- 
man,  whether  he  had  been  mediator  or  not,  as  though  the 
Son  of  God  either  was,  or  was  ever  designed  to  be,  or  can 
be   considered   as   God-man,  and  not  as  mediator.       And 
thence  he  would  relieve  himself  by  the  calumny  of  assign- 
ing a  distinction  unto  me  between  the  graces   of  Christ's 
person  as  mediator,  and  the  graces  of  his  person  as  God 
and  man,  that  is  one  person,  which  is  a  mere  figment  of  his 
own  misunderstanding.     Upon  the  whole  he  comes  to  that 
accurate  thesis  of  his  own,  that  there  are  no  personal  graces 
in  Christ  but  what  belong  to  his  Deity  or  humanity  ;  personal 
graces  belonging  unto   the   humanity  or  human  nature  of 
Christ,  that  nature  being  avviroraKTa,  or  such  as  hath  no  per- 
sonal subsistence  of  its  own,  is  a  notion  that  those  may 
thank  him  for  who  have  a  mind  to  do  it.     And  he  may  do 
well  to  consider  what  his  thoughts  are  of  the  grace  of  our 
Lord  Jesus  Christ,  mentioned  Phil.  ii.  7 — 11. 

But  he  will  now  discover  the  design  of  all  these  things, 
and  afterward  make  it  good  by  quotations  out  of  my  book. 
The  first  he  doth  p,  203.  and  onwards.  '  But  whatever  be- 
comes of  the  sense  of  the  distinction,  there  is  a  very  deep 
fetch  in  it,  the  observing  of  which  will  discover  the  whole 
mystery  of  the  person  of  Christ,  and  our  union  to  him.  For 
these  men  consider  that  Christ  saves  us  as  he  is  our  Me- 
diator, and  not  merely  considered  as  God  or  man  ;  and  they 
imagine  that  we  receive  grace  and  salvation  from  Christ's 
person,  just  as  we  do  water  out  of  a  conduit,  or  a  gift  and 
largess  from  a  prince,  that  it  flows  to  us  from  our  union  to 
his  person,  and  therefore  they  dress  up  the  person  of  the 
Mediator  with  all  those  personal  excellencies  and  graces 


410  A    VINDICATION     OF 

which  may  make  him  a  fit  Saviour,  that  those  who  are  thus 
united  to  his  person,  of  which  more  in  the  next  section, 
need  not  fear  missing  of  salvation.  Hence  they  ransack  all 
the  boundless  perfections  of  the  Deity,  and  whatever  they 
can  find  or  fancy  speaks  any  comfort  to  sinners,  this  is  pre- 
sently a  personal  grace  of  the  Mediator.  They  consider  all 
the  glorious  effects  of  his  mediation,  and  whatever  great 
things  are  spoken  of  his  gospel,  or  religion,  or  intercession 
for  us,  these  serve  as  personal  graces  ;  so  that  all  our  hopes 
may  be  built  not  on  the  gospel  covenant,  but  on  the  person 
of  Christ;  so  that  the  dispute  now  lies  between  the  person 
of  Christ  and  his  gospel,  which  must  be  the  foundation  of 
our  hope,  which  is  the  way  to  life  and  happiness.' 

First,  We  do  consider  and  believe  that  Christ  saves  us 
as  a  mediator,  that  is,  as  God  and  man  in  one  person,  ex- 
ercising the  office  of  a  mediator,  and  not  merely  as  God  or 
man.  This  we  believe  with  all  the  Catholic  church  of  Christ, 
and  can  with  boldness  say,  he  that  doth  not  so,  let  him  be 
anathema,  maranatha.  Secondly,  We  do  not  imagine,  but 
believe  from  the  Scripture,  and  with  the  whole  church  of 
God,  that  we  receive  grace  and  salvation  from  the  person  of 
Christ,  in  those  distinct  ways  wherein  they  are  capable  of 
being  received;  and  let  him  be  anathema  who  believes 
otherwise.  Only,  whether  his  putting  of  grace  and  salvation 
into  the  same  way  of  reception,  belong  unto  his  accuracy  in 
expressing  his  own  sentiments,  or  his  ingenuity  in  the  repre- 
sentation of  other  men's  words,  I  leave  undetermined.  The 
similitudes  he  useth  to  express  our  faith  in  these  things, 
shew  his  good  will  towards  scoffing  and  profaneness.  We 
say,  there  is  real  communication  of  grace  from  the  person 
of  Christ  as  the  head  of  the  church  unto  all  the  members  of 
his  mystical  body  by  his  Spirit,  whereby  they  are  quickened, 
sanctified,  and  enabled  unto  all  holy  obedience ;  and  if  it  be 
denied  by  him,  he  stands  anathematized  by  sundry  councils 
of  the  ancient  church.  We  say  not,  that  we  receive  it  as 
water  out  of  a  conduit,  which  is  of  a  limited,  determined 
capacity,  whereas  we  say  the  person  of  Christ,  by  reason  of 
his  Deity,  is  an  immense,  eternal,  living  spring  or  fountain  of 
all  grace.  And  when  God  calls  himself  a  '  fountain  of  living 
water,'  and  the  Lord  Christ  calls  his  Spirit  communicated 
to  believers  *  living  water,'  under  which  appellations  he  was 


THE    PRECEDING    DISCOURSE.  411 

frequently  promised  in  the  Old  Testament,  as  also  the  grace 
and  mercy  of  the  gospel,  the  *  waters  of  life/  inviting  us  to 
receive  them,  and  tO'drink  of  them,  this  author  may  be  ad- 
vised to  take  heed  of  profane  scoffing  at  these  things.  Whe- 
ther any  have  said  that  we  receive  grace  and  salvation  from 
Christ  as  a  gift  or  largess  from  a  prince  I  know  not ;  if  they 
have,  the  solt  defect  therein  is  that  the  allusion  doth  no 
way  sufficiently  set  forth  the  freedom  and  bounty  of  Christ 
in  the  communication  of  them  unto  sinners,  and  wherein 
else  it  offisnds,  let  him  soberly  declare  if  he  can.  This  is  the 
charge  upon  us  in  point  of  faith  and  judgment,  which  in  one 
word  amounts  to  no  more  but  this,  that  we  are  Christians, 
and  so  by  the  grace  of  God  we  intend  to  continue,  let  this  man 
deride  us  whilst  he  pleaseth.  Thirdly,  His  next  charge  con- 
cerns our  practice  in  the  pursuit  of  these  dreadful  principles, 
which  by  their  repetition  he  hath  exposed  to  scorn.  'And 
therefore  they  dress  up,'  6vc.  What  doth  this  poor  man  in- 
tend? What  is  the  design  of  all  this  profaneness?  The  de- 
claration of  the  natures  and  person  of  Christ,  of  his  grace 
and  work,  the  ascribing  unto  him  what  is  directly  and  ex- 
pressly in  terms  ascribed  unto  him  in  the  Scripture,  or  re- 
lating as  we  are  able,  the  description  it  gives  of  him,  is  here 
called, '  dressing  up  the  person  of  the  Mediator  with  all  those 
personal  graces  that  may  make  him  a  fit  Saviour.' 

The  preparation  of  the  person  of  Christ  to  be  a  fit  and 
meet  Saviour   for  sinners,  which  he  profanely  compares  to 

the  dressing  up  of is  the  greatest,  most  glorious, 

and  admirable  effect  that  ever  infinite  wisdom,  goodness, 
power,  and  love  wrought  and  produced,  or  will  do  so  unto 
eternity.  And  those  on  whom  he  reflects,  design  nothing, 
do  nothing  in  this  matter,  but  only  endeavour  according  to 
the  measure  of  the  gift  of  Christ  which  they  have  received, 
to  declare  and  explain  what  is  revealed  and  taught  in  the 
Scripture  thereof;  and  those  who  exceed  the  bounds  of 
Scripture  revelation  herein  (if  any  do  so),  we  do  abhor.  And 
as  for  those  who  are  united  unto  Christ,  although  we  say  not 
that  they  need  not  fear  missing  of  salvation,  seeing  they  are 
to  be  brought  unto  it  not  only  through  the  exercise  of  all 
graces,  whereof  fear  is  one,  but  also  through  such  trials  and 
temptations  as  will  always  give  them  a  fear  of  heed  and  di- 
ligence, and  sometimes  such  a  fear  of  the  event  of  things,  as 


412  A    VINDICATION    OF 

shall  combat  their  faith,  and  shake  its  firmest  resolves,  yet  we  , 
fear  not  to  say,  that  those  who  are  really  united  unto  Jesus 
Christ,  shall  be  assuredly  saved,  which  I  have  proved  elsewhere 
beyond  the  fear  of  any  opposition  from  this  author  or  others 
like  minded.  Fourthly,  He  adds  hence,  'They  ransack,'  &c. 
But  what  is  the  meaning  of  these  expressions  ?  Doth  not  the 
Scripture  declare,  that  Christ  is  God  as  well  as  man?  Doth 
it  not  build  all  our  faith,  obedience,  and  salvation,  on  that 
consideration  ?  Are  not  the  properties  of  the  divine  nature 
every  where  in  the  Scripture  declared  and  proposed  unto  us, 
for  the  ingenerating  and  establishing  faith  in  us,  and  to  be 
the  object  of,  and  exercise  of  all  grace  and  obedience?  And 
is  it  now  become  a  crime,  that  any  should  seek  to  declare 
and  instruct  others  in  these  things  from  the  Scripture,  and 
to  the  same  end  for  which  they  are  therein  revealed  ?  Is  this 
with  any  evidence  of  sobriety  to  be  traduced  as  a '  ransacking 
the  boundless  perfections  of  the  divine  nature,  to  dress  up 
the  person  of  the  Mediator?'  Is  he  a  Christian,  or  doth  he 
deserve  that  name,  who  contemns  or  despiseth  the  consi- 
deration of  the  properties  of  the  divine  nature  in  the  person 
of  Christ?  (See  Isa.  vi.  1 — 3.  John  xii.  41.  Isa.  ix.  6.  John 
i.  14.  Phil.  ii.  6,  &c.)  or  shall  think  that  the  grace  or  excel- 
lencies of  his  person  do  not  principally  consist  jn  them,  as 
the  human  nature  is  united  thereunto?  Fifthly,  '  They  con- 
sider all  the  glorious  effects  of  his  mediation.'  All  the  ef- 
fects of  Christ's  mediation,  all  the  things  that  are  spoken  of 
the  gospel,  8cc.  do  all  of  them  declare  the  excellency  of  the 
person  of  Christ,  as  effects  declare  their  cause,  and  may  and 
ought  to  be  considered  unto  that  end  as  occasion  doth  re- 
quire ;  and  no  otherwise  are  they  considered  by  those 
whom  he  doth  oppose.  Sixthly,  But  the  end  of  these  strange 
principles  and  practices  he  tells  us  is,  '  that  all  our  hopes 
may  be  built,  not  on  the  gospel-covenant,  but  on  the  person 
of  Christ.'  But  I  say  again,  What  is  it  that  this  man  intends? 
What  is  become  of  a  common  regard  to  God  and  man? 
Who  do  so  build  their  hopes  on  Christ  as  to  reject  or  despise 
the  gospel-covenant,  as  he  calls  it?  though  I  am  afraid  should 
he  come  to  explain  himself,  he  will  be  at  a  loss  about  the 
true  nature  of  the  gospel-covenant,  as  I  find  him  to  be  about 
the  person  and  grace  of  Christ.  He  telleth  us  indeed,  that 
*  not  the  person  of  Christ,  but  the  gospel  is  the  way.'  Did  we 


THE    PRECEDING    DISCOURSE.  413 

ever  say,  *  not  the  covenant  of  grace  but  the  person  of  Christ 
is  all  we  regard  ?'  But  whence  comes  this  causeless  fear  and 
jealousy;  or  rather  this  evil  surmise,  that  if  any  endeavour 
to  exalt  the  person  of  Christ,  immediately  the  covenant  of 
the  gospel  (that  is  in  truth  the  covenant  which  is  declared 
in  the  gospel),  must  be  discarded?  Is  there  an  inconsistency 
between  Christ  and  the  covenant?  I  never  met  with  any 
who  was  so  fearful  and  jealous  lest  too  much  should  be  as- 
cribed in  the  matter  of  our  salvation  to  Jesus  Christ ;  and 
when  there  is  no  more  so,  but  what  the  Scripture  doth  ex- 
pressly and  in  words  assign  unto  him  and  affirm  of  him,  in- 
stantly we  have  an  outcry  that  the  gospel  and  the  covenant 
are  rejected,  and  that  a  dispute  lies  between  the  person  of 
Christ  and  his  gospel.  But  let  him  not  trouble  himself,  for 
as  he  cannot,  and  as  he  knows  he  cannot  produce  any  one 
word  or  one  syllable  out  of  any  writings  of  mine,  that  should 
derogate  any  thing  from  the  excellency,  nature,  necessity,  or 
use  of  the  new  covenant ;  so,  though  it  may  be  he  do  not,  and 
doth  therefore  fancy  and  dream  of  disputes  between  Christ 
and  the  gospel,  we  do  know  how  to  respect  both  the  person 
of  Christ  and  the  covenant,  both  Jesus  Christ  and  the  gos- 
pel, in  their  proper  places.  And  in  particular  we  do  know, 
that  as  it  is  the  person  of  Christ  who  is  the  author  of  the 
gospel,  and  who  as  mediator  in  his  work  of  mediation  gives 
life  and  efficacy  and  establishment  unto  the  covenant  of 
grace ;  so  both  the  gospel  and  that  covenant  do  declare  the 
glory,  and  design  the  exaltation  of  Jesus  Christ  himself. 
Speaking  therefore  comparatively,  all  our  hopes  are  built  on 
Jesus  Christ,  who  alone  filleth  all  things  ;  yet  also  we  have 
our  hopes  in  God  through  the  covenant  declared  in  the  gos- 
pel, as  the  way  designing  the  rule  of  our  obedience,  securing 
our  acceptance  and  reward.  And  to  deal  as  gently  as  I  can 
warrant  myself  to  do  with  this  writer,  the  dispute  he  men- 
tions between  the -person  of  Christ  and  the  gospel,  which 
shall  be  the  foundation  of  our  hope,  is  only  in  his  own  fond 
imagination,  distempered  by  disingenuity  and  malevolence. 
For  if  I  should  charge  what  the  appearance  of  his  expressions 
will  well  bear,  what  he  says  seems  to  be  out  of  a  design  in- 
fluenced by  ignorance  or  heresy,  to  exclude  Jesus  Christ 
God  and  man  from  being  the  principal  foundation  of  the 
church,  and  which  all  its  hopes  are  built  upon.     This  being 


414  A    VINDICATION    OF 

the  sum  of  his  charge,  I  hope  he  will  fully  prove  it  in  the 
quotations  from  my  discourse,  which  he  now  sets  himself  to 
produce ;  assuring  him  that  if  he  do  not,  but  come  short 
therein,  setting  aside  his  odious  and  foppish  profane  de- 
ductions, I  do  aver  them  all  in  plain  terms,  that  he  may,  on 
his  next  occasion  of  writing,  save  his  labour  in  searching 
after  what  he  may  oppose.  Thus  therefore  he  proceeds,  p.  205. 

*To  make  this  appear,  I  shall  consider  that  account  which 
Dr.  Owen  gives  us  of  the  personal  graces  and  excellencies 
of  Christ,  which  in  general  consist  in  three  things  ;  first, 
His  fitness  to  save,  from  the  grace  of  union,  and  the  proper 
and  necessary  effects  thereof.  Secondly,  His  fulness  to  save, 
from  the  grace  of  communion,  or  the  free  consequences  of 
the  grace  of  union.  And  thirdly.  His  excellency  to  endear, 
from  his  complete  suitableness  to  all  the  wants  of  the  souls 
of  men.  First,  That  he  is  fit  to  be  a  Saviour,  from  the  arace 
of  union.  And  if  you  will  understand  what  this  strange  grace 
of  union  is,  it  is  the  uniting  the  nature  of  God  and  man  in 
one  person,  which  makes  him  fit  to  be  a  Saviour  to  the  ut- 
termost ;  he  lays  his  hand  upon  God,  by  partaking  of  his 
nature  ;  and  he  lays  his  hand  on  us,  by  partaking  of  our 
nature  ;  and  so  becomes  a  days-man  or  umpire  between  both. 
Now  though  this  be  a  great  truth,  that  the  union  of  the  di- 
vine and  human  nature  in  Christ  did  excellently  qualify  him 
for  the  office  of  a  mediator,  yet  this  is  the  unhappiest  man 
in  expressing  and  proving  it,  that  I  have  met  with;  for  what 
an  untoward  representation  is  this  of  Christ's  mediation, 
that  he  came  to  make  peace,  by  laying  his  hands  on  God 
and  men,  as  if  he  came  to  part  a  fray  or  scuffle ;  and  he 
might  as  well  have  named  Gen.  i.  1,  or  Matt.  i.  1.  or  any 
other  place  of  Scripture  for  the  proof  of  it,  as  those  he 
mentions.' 

To  what  end  it  is  that  he  cites  these  passages  out  of  my 
discourse,  is  somewhat  difficult  to  divine.  Himself  con- 
fesseth  that  what  is  asserted  (at  least  in  one  of  them),  is  a 
great  truth,  only  '  1  am  the  unhappiest  man  in  expressing  and 
proving  it  that  ever  he  met  with.'  It  is  evident  enough  to 
me,  that  he  hath  not  met  with  many  who  have  treated  of 
this  subject,  or  hath  little  understood'  those  he  hath  met 
withal ;  so  that  there  m.ay  be  yet  some  behind  as  unhappy 
as  myself.     And  seeing  he  hath  so  good  a  leisure  from  other 


THE    PRECEDING    DISCOURSE.  415 

occasions,  as  to  spend  his  time  in  telling  the  world  how  un- 
happy I  am  in  my  proving  and  expressing  of  what  himself 
acknowledgeth  to  be  true,  he  may  be  pleased  to  take  notice, 
that  I  am  now  sensible  of  my  own  unhappiness  also,  in 
having  fallen  under  a  diversion  from  better  employments  by 
such  sad  and  woful  impertinencies.  But  being  at  once 
charged  with  both  these  misadventures,  untowardness  in  ex- 
pression, and  weakness  in  the  proof  of  a  plain  truth,  I  shall 
willingly  admit  of  information  to  mend  my  way  of  writing 
for  the  future.  And  the  first  reflection  he  casts  on  my  ex- 
pressions, is  my  calling  the  union  of  the  two  natures  in 
Christ  in  the  same  person,  the  grace  of  union,  for  so  he 
says,  '  If  you  would  understand  what  this  strange  grace  of 
union  is.'  But  I  crave  his  pardon  in  not  complying  with 
his  directions,  for  my  companies'  sake.  No  ma::i  who  hath 
once  consulted  the  writings  of  the  ancients  on  this  subject, 
can  be  a  stranger  unto  xa'p/c  Ivioaetjjg,  and  '  gratia  unionis,'  they 
so  continually  occur  in  the  writings  of  all  sorts  of  divines, 
both  ancient  and  modern.  Yea,  but  there  is  yet  worse  be- 
hind ;  '  for  what  an  outward  representation  is  this  of  Christ's 
mediation,  that  he  came  to  make  peace  by  laying  his  hands 
on  God  and  men,  as  if  he  came  to  part  a  fray  or  scuffle.'  My 
words  are,  the  uniting  of  the  natures  of  God  and  man  in  one 
person,  made  him  fit  to  be  a  Saviour  to  the  uttermost;  he 
laid  his  hand  upon  God  by  partaking  of  his  nature,  Zech. 
xiii.  7.  and  he  lays  his  hand  upon  us  by  partaking  of  our 
nature,  Heb.  ii.  14.  16.  and  so  becomes  a  days-man  or 
umpire  between  both.  See  what  it  is  to  be  adventurous. 
I  doubt  not  but  that  he  thought  that  1  had  invented  that 
expression,  or  at  least  that  I  was  the  first  whoever  applied 
it  unto  this  interposition  of  Christ  between  God  and  man  ; 
but  as  I  took  the  words,  and  so  my  warrantry  for  the  ex- 
pression from  the  Scripture,  Job  ix.  33.  so  it  hath  com- 
monly been  applied  by  divines  in  the  same  manner,  parti- 
cularly by  Bishop  Usher  (in  his  Immanuel,  p.  8,  9.  as  I  re- 
member), whose  unhappiness  in  expressing  himself  in  di- 
vinity, this  man  needs  not  much  to  bewail.  But  let  my  ex- 
pressions be  what  they  will,  I  shall  not  escape  the  unhap- 
piness and  weakness  of  my  proofs,  for  '  I  might,' he  says,  '  as 
well  have  quoted  Gen.  i.  1.  and  Matt.  i.  1.  for  the  proof  of 
the  unity  of  the  divine  and  human  nature  in  the  person  of 


416  A    VINDICATION    OF 

Christ,  and  his  fitness  thence    to  be  a  Saviour,   as  those 
I  named,'  viz.  Zech.  xiii.  7.    Heb.  ii.  14.  16.     Say  you  so? 
Why  then  I  do   here  undertake   to  maintain  the   personal 
union,  and  the  fitness  of  Christ  from  thence  to  he  a  Saviour, 
from  these  two  texts,  against  this  man  and  all  his  fraternity 
in  design.     And  at  present  I  cannot  but  wonder  at  his  con- 
fidence, seeing  I  am  sure  he  cannot  be  ignorant  that  one  of 
these  places  at  least,  namely,  that  of  Heb.  ii,  16.  is  as  much, 
as  frequently,  as  vehemently  pleaded  by  all  sorts  of  divines, 
ancient  and  modern,  to  prove  the  assumption  of  our  human 
nature  into  personal  subsistence  with  the  Son  of  God,  that  so 
he  might  be  'iKavog,  fit  and  able  to  save  us,  as  any  one  testi- 
mony in  the  whole  Scripture.     And  the  same  truth  is  as 
evidently  contained  and  expressed  in  the  former,  seeing  no 
man  could  be  the  fellow  of  the  Lord  of  hosts,  but  he  that 
was  partaker  of  the  same  nature  with  him;  and  no  one  could 
have  the  sword  of  God  upon  him  to  smite  him,  which  was 
needful  unto  our  salvation,  but  he  that  was  partaker  of  our 
nature,  or  man  also.     And  the  mere  recital  of  these  testi- 
monies was  sufficient  unto  my  purpose  in  that  place,  where. 
I  designed  only  to  declare,  and  not  dispute  the  truth.     If  he 
yet  think  that  I  cannot  prove  what  I  assert  from  these  tes- 
timonies, let  him  consult  my  '  Vindicise  Evangelicae,'  where 
according  as  that  w^ork  required,  I   have   directly  pleaded 
these  Scriptures  to  the  same  purpose,  insisting  at  large  on 
the  vindication  of  one  of  them,  and  let  him  answer  what  I 
have  there  pleaded,  if  he  be  able.     And  I  shall  allow  him  to 
make  his  advantage  unto  that  purpose,  if  he  please,  of  what- 
ever evasions  the  Socinians  have  found  out  to  escape  the  force  ' 
of  that  testimony.     For  there  is  none  of  them  of  any  note, 
but  have  attempted  by  various  artifices  to  shield  their  opinion 
in  denying  the  assumption  of  our  human  nature  into  per- 
sonal union  with  the  Son  of  God,  and  therewithal  his  pre- 
existence  unto  his  nativity  of  the  blessed  Virgin,  from  the 
divine  evidence  given  against  it  in  that  place  of  Heb.  ii.  16. 
which  yet  (if  this  author  may  be  believed)  doth  make   no 
more  against  them  than  Gen.  i,  1.   Wherefore,  this  severe 
censure,   together   with   the   modesty   of  the    expression, 
wherein  Christ  making  peace  between  God  and  man,  is  com- 
pared to  the  parting  of  a  fray  or  scuffle,  may  pass  at  the 
same  rate  and  value  with  those  which  are  gone  before. 


THE     PRECEDING     DISCOURSE.  417 

His  ensuing  pages  are  taken  up  for  the  most  part  with 
the  transcription  of"  passages  out  of"  my  discourse,  raked  to- 
gether from  several  places  at  his  pleasure.  I  shall  not  im- 
pose the  needless  labour  on  the  reader  of  a  third  perusal  of 
them  ;  nor  shall  I  take  the  pains  to  restore  the  several  pas- 
sages to  their  proper  place  and  coherence,  which  he  hath 
rent  them  from,  to  try  his  skill  and  strength  upon  them  se- 
parately and  apart  ;  for  1  see  not  that  they  stand  in  need 
of  usino-  the  least  of  their  own  circumstantial  evidence  in 
their  vindication.  I  shall  therefore  only  take  notice  of  his 
exceptions  against  them.  And,  p.  207.  whereas  I  had  said 
on  some  occasion,  that  in  such  a  supposition  we  could  have 
supplies  of  grace  only  in  a  moral  way,  it  falls  under  his  de- 
rision in  his  parenthesis  (and  that  is  a  very  pitiful  way 
indeed).  But  I  must  yet  tell  him,  by  the  way,  that  if  he 
allow  of  no  supplies  of  grace  but  in  a  moral  way,  he  is  a 
Pelagian,  and  as  such,  stands  condemned  by  the  Catholic 
church.  And  when  his  occasions  will  permit  it,  I  desire  he 
would  answer  what  is  written  by  myself  in  another  discourse, 
in  the  refutation  of  this  sole  moral  operation  of  grace,  and 
the  assertion  of  another  way  of  the  communication  of  it  unto 
us.  Leave  fooling,  and  *  the  unhappiest  man  in  expressing 
himself  that  ever  I  met  with/  will  not  do  it ;  he  must  betake 
himself  to  another  course,  if  he  intend  to  engage  into  the 
handling  of  things  of  this  nature.  He  adds,  whereas  I  had 
said,  '  the  grace  of  the  promises  (of  the  person  of  Christ  you 
mean) :'  I  know  well  enough  vv^hat  I  mean,  but  the  truth  is, 
I  know  not  well  what  he  means  ;  nor  whether  it  be  out  of 
ignorance,  that  he  doth  indeed  fancy  an  opposition  between 
Christ  and  the  promises,  that  what  is  ascribed  unto  the  one, 
must  needs  be  derogated  from  the  other,  when  the  promise 
is  but  the  means  and  instrument  of  conveying  the  grace  of 
Christ  unto  us,  or  whether  it  proceeds  from  a  real  dislike, 
that  the  person  of  Christ,  that  is,  Jesus  Christ  himself 
should  be  esteemed  of  any  use  or  consideration  in  religion, 
that  he  talks  at  this  rate.  But  from  whence  ever  it  pro- 
ceeds, this  cavilling  humour  is  unworthy  of  any  man  of  in- 
genuity or  learning.  By  his  following  parenthesis  ('  a  world 
of  sin  is  something'),  I  suppose  I  have  somewhere  used  that 
expression,  whence  it  is  reflected  on  ;  but  he  quotes  not  the 
place,  and  I  cannot  find  it.     I  shall  therefore  only  at  present 

VOL.    X.  2  E 


418  A    VINDICATION    OF 

tell  him,  as  (if  I  remember  aright)  I  have  done  already,  that 
I  will  not  come  to  him  nor  any  of  his  companions,  to  learn 
to  express  myself  in  these  things;  and  moreover,  that  I  de- 
spise their  censures.     The  discourses  he  is  carping  at  in 
particular  in  this  place,  are  neither  doctrinal  nor  argumen- 
tative, but  consist  in  the  application  of  truths  before  proved 
unto  the  minds  and  affections  of  men.     And,  as  I  said,  I  will 
not  come  to  him  nor  his  fraternity,  to  learn  how  to  manage 
such    a  subject,    much    less  a   logical    and  argumentative 
way  of  reasoning  ;  nor  have  any  inducement  thereunto  from 
any  thing  that  as  yet  1  have  seen  in  their  writings.     It  also 
troubles  him,  p.  208.  That  whereas  I  know  how  unsuited  the 
best  and  most  accurate  of  our  expressions  are  unto  the  true 
nature  and  being  of  divine  things,  as  they  are  in  themselves, 
and  what  need  we  have  to  make  use  of  allusions,  and  some- 
times less  proper  expressions,  to  convey  a  sense  of  them  unto 
the  minds  and  affections  of  men,  I  had  once  or  twice  used  that 
£7ravojo0tt)(Ttc,  if  Imaysosay,whichyetif  he  hadnotknown  used 
in  other  good  authors,  treating  of  things  of  the  same  nature,  he 
knew  I  could  take  protection  against  his  severity  under  the 
example  of  the  apostle  using  words  to  the   same  purpose, 
upon  an  alike  occasion,  Heb.  vii.  But  at  length  he  intends 
to  be  serious,  and  from  those  words  of  mine,  'Here  is  mercy 
enough  for  the  greatest,  the  oldest,  the  stubbornest   trans- 
gressor ;'  he  adds,  '  Enough  in  all  reason  this  :  what  a  com- 
fort is  it  to  sinners  to  have  such  a  God  for  their  Saviour, 
whose  grace  is  boundless  and  bottomless,  and  exceeds  the 
largest  dimensions  of  their  sins,  though  there  be  a  world  of 
sin  in  them.     But  what  now  if  the  divine  nature  itself  have 
not  such  an  endless,  boundless,  bottomless  grace  and  com- 
passion as  the  doctor  now  talks  of?    For  at  other  times, 
when  it  serves  his  turn  better,  we  can  hear  nothing  from  him 
but  the  naturalness   of  God's  vindictive  justice.     Though 
God  be  rich  in  mercy,  he  never  told  us  that  his   mercy  was 
so  boundless  and  bottomless ;  he  had    given  a  great  many 
demonstrations  of  the  severity  of  his  anger  against  sinners, 
who  could  not  be  much  worse  than  the  greatest,  the  oldest, 
and  the  stubbornest  transgressors.' 

Let  the  reader  take  notice,  that  I  propose  no  grace  in 
Christ  unto  or  for  such  sinners,  but  only  that  which  may 
invite  all  sorts  of  them,  though  under  the  most  discouraging 


THE    PRECEDING    DISCOURSE.  419 

qualifications,  to  come  unto  him  for  grace  and  mercy  by 
faith  and  repentance.  And  on  supposition  that  this  was  my 
sense,  as  he  cannot  deny  it  to  be,  1  add  only  in  answer,  that 
this  his  profane  scoffing  at  it,  is  that  which  reflects  on  Christ 
and  his  gospel,  and  God  himself,  and  his  word,  which  must 
be  accounted  for.  See  Isa.lv. 7.  Secondly,  For  the  opposition 
which  he  childishly  frames  between  God's  vindictive  justice, 
and  his  mercy  and  grace,  it  is  answered  already.  Thirdly, 
It  is  false,  that  God  hath  not  told  us,  that  his  grace  is  bound- 
less and  bottomless  in  the  sense  wherein  I  use  those  words, 
sufficient  to  pardon  the  greatest,  the  oldest,  the  stubbornest 
of  sinners  ;  namely,  that  turn  unto  him  by  faith  and  repent- 
ance ;  and  he  who  knows  not  how  this  consists  with  seve- 
rity and  anger  against  impenitent  sinners,  is  yet  to  leai'n  his 
catechism.  But  yet  he  adds  farther,  pp.  208,  209.  *  Sup- 
posing the  divine  nature  were  such  a  bottomless  fountain  of 
grace,  how  comes  this  to  be  a  personal  grace  of  the  Media- 
tor? for  a  mediator  as  mediator,  ought  not  to  be  considered 
as  the  fountain,  but  as  the  minister  of  grace  ;  God  the  Fa- 
ther certainly  ought  to  come  in  for  a  share  at  least,  in  being 
the  fountain  of  grace,  though  the  doctor  is  pleased  to  take 
no  notice  of  him.  But  how  excellent  is  the  grace  of  Christ's 
person,  above  the  grace  of  the  gospel,  for  that  is  a  bounded 
and  limited  thing,  a  straight  gate  and  narrow  way,  that 
leadeth  unto  life.  There  is  no  such  boundless  mercy  as  all 
the  sins  in  the  world  cannot  equal  its  dimensions,  as  will 
save  the  greatest,  the  oldest,  and  the  stubbornest  transgres- 
sors.' 

I  beg  the  reader  to  believe,  that  I  am  now  so  utterly 
weary  with  the  repetition  of  these  impertinences,  that  I 
can  hardly  prevail  with  myself  to  fill  my  pen  once  more  with 
ink  about  them;  and  I  see  no  reason  now  to  go  on,  but 
only  that  I  have  begun  ;  and  on  all  accounts  1  shall  be  as 
brief  as  possible.  I  say  then,  first,  I  did  not  consider  this 
boundless  grace  in  Christ  as  mediator,  but  considered  it  as 
in  him  who  is  mediator,  and  so  the  divine  nature  with  all  its 
properties  are  greatly  to  be  considered  in  him,  if  the  gospel 
be  true.  But  Secondly,  It  is  untrue,  that  Christ  as  mediator 
is  only  the  minister  of  grace,  and  not  the  fountain  of  it ;  for  he 
is  Mediator,  as  God  and  man  in  one  person.  Thirdly,  To 
suppose  an  exemption  of  the  person  of  the  Father  from  being 

2  E  2 


420  A    VINDICATION    OF 

the  fountain  of  grace  absolutely,  in  the  order  of  the  divine  sub- 
sistence of  the  persons  in  the  Trinity,  and  of  their  operations 
suited  thereunto,  upon  the  ascription  of  it  unto  the  Son,  is  a 
fondimaoination,  which  could  befall  no  man  who  understands 
any  thing  of  things  of  this  nature.  It  doth  as  well  follow, 
that  if  the  Son  created  the  worlds  the  Father  did  not ;  if  the 
Son  uphold  all  things  by  the  word  of  his  power,  the  Father 
doth  not ;  that  is,  that  the  Son  is  not  in  the  Father,  nor  the 
Father  in  the  Son.  The  acts  indeed  of  Christ's  mediation 
respect  the  ministration  of  grace,  being  the  procuring  and 
communicating  causes  thereof;  but  the  person  of  Christ  the 
Mediator  is  the  fountain  of  grace.  So  they  thought  who  be- 
held his  glory,  *  the  glory  as  of  the  only  begotten  of  the  Fa- 
ther full  of  grace  and  truth.'  But  the  especial  relation  of 
grace  unto  the  Father  as  sending  the  Son,  unto  the  Son  as 
sent  by  him  and  incarnate,  and  unto  the  Holy  Spirit  as  pro- 
ceeding from  and  sent  by  them  both,  I  have  elsewhere  fully 
declared,  and  shall  not  in  this  place  (which  indeed  will  scarce 
give  admittance  unto  any  thing  of  so  serious  a  nature)  again 
insist  thereon.  Fourthly,  The  opposition  which  he  would 
again  set  be^'veen  Christ  and  the  gospel,  is  impious  in  itself, 
and  if  he  thinks  to  charge  it  on  me,  openly  false.  I  challenge 
him  and  all  his  accomplices,  to  produce  any  one  word  out  of 
any  writing  of  mine,  that  from  a  plea  or  pretence  of  grace  in 
Christ,  should  give  countenance  unto  any  in  the  neglect  of 
the  least  precept  given,  or  duty  required  in  the  gospel.  And 
notwithstanding  all  that  I  have  said  or  taught,  concerning 
the  boundless,  bottomless  grace  and  mercy  of  Christ  to- 
wards believing,  humble,  penitent  sinners,  I  do  believe  the 
way  of  gospel  obedience  indispensably  required  to  be  walked 
in  by  all  that  will  come  to  the  enjoyment  of  God,  to  be  so 
narrow,  that  no  revilers,  nor  false  accusers,  nor  scoflPers,  nor 
despisers  of  gospel  mysteries,  continuing  so  to  be,  can  walk 
therein.  But  that  there  is  not  grace  and  mercy  declared  and 
tendered  in  the  gospel  also,  unto  all  sorts  of  sinners,  under 
any  qualifications  whatever,  who  upon  its  invitation  will 
come  to  God  through  Jesus  Christ,  by  faith  and  repentance, 
is  an  impious  imagination. 

A  discourse  much  of  the  same  nature  follows,  concern- 
ing the  love  of  Christ,  after  he  hath  treated  his  person  and 
grace  at  his  pleasure.     And  this  he  takes  occasion  for,  from 


THE    PRECEDING    DISCOURSE.  421 

some  passages  in  my  book  (as  formerly)  scraped  together 
from  several  places,  so  as  he  thought  fit  and  convenient  unto 
his  purpose ;  p.  209.  '  Thus  the  love  of  Christ  is  an  eternal 
love,  because  his  divine  nature  is  eternal ;  and  it  is  an  un- 
changeable love  because  his  divine  nature  is  unchangeable  ; 
and  his  love  is  fruitful,  for  it  being  the  love  of  God,  it  must 
be  effectual  and  fruitful  in  producing  all  the  things  which 
he  vvilleth  unto  his  beloved.  He  loves  life,  grace,  holiness 
into  us,  loves  us  into  covenant,  loves  us  into  heaven.  This 
is  an  excellent  love  indeed,  which  doth  all  for  us,  and  leaves 
nothing  for  us  to  do.  We  owe  this  discovery  to  an  acquaint- 
ance with  Christ's  person,  or  rather  with  his  divine  nature, 
for  the  gospel  is  very  silent  in  this  matter.  All  that  the 
gospel  tells  us  is,  that  Christ  loveth  sinners  so  as  to  die  for 
them;  that  he  loves  good  men  who  believe  and  obey  his  gos- 
pel, so  as  to  save  them;  that  he  continues  to  love  them  while 
they  continue  to  be  good,  but  hates  them  when  they  return 
to  their  old  vices;  and  therefore,  I  say,  there  is  great  reason 
for  sinners  to  fetch  their  comforts  not  from  the  gospel,  but 
from  the  person  of  Christ,  which  as  far  excels  the  gospel,  as 
the  gospel  excels  the  law.' 

I  do  suppose  the  expressions  mentioned  are  for  the  sub- 
stance of  them  in  my  book,  and  shall  therefore  only  inquire 
what  it  is  in  them  which  he  excepteth  against,  and  for  which 
I  am  reproached,  as  one  that  hath  an  acquaintance  with 
Christ's  person,  which  is  now  grown  so  common  and  trite  an 
expression,  that  were  it  not  condited  unto  some  men's  pa- 
lates by  its  profaneness,  it  would  argue  a  great  barrenness  in 
this  author's  invention,  that  can  vary  no  more  in  the  topic 
of  reviling.  It  had  been  well  if  his  licencer  had  accommodated 
him  with  some  part  of  his  talent  herein.  But  what  is  it  that  is 
excepted  against?  Is  it,  that  the  love  of  Christ  as  he  is  God 
is  eternal?  or  is  it  that  it  is  unchangeable?  or  is  it  that  it 
is  fruitful  or  effective  of  good  things  unto  the  persons  be- 
loved? The  philosopher  tells  us,  that  to  love  for  any  one  is, 
BouXeaS'at  tivi  a  oieTcii  ajaOa,  koX  to  Kara  dvvafxiv  rrpaKTiKov  elvai 
TovTOJv.  It  is  this  efficacy  of  the  love  of  Christ  which  must 
bear  all  the  present  charge.  The  meaning  of  my  words 
therefore  is,  that  the  love  of  Christ  is  unto  us  the  cause  of 
life,  grace,  holiness,  and  the  reward  of  heaven.  And  because 
it  is  in  the  nature  of  love  to  be  effective,  according  unto  the 


422  A    VINDICATION    OF 

ability  of  the  person  loving,  of  the  good  which  it  wills  unto 
the  object  beloved,  I  expressed  it  as  I  thought  meet,  by  loving 
these  things  to  us.  And  I  am  so  far  on  this  occasion,  and  [not- 
withstanding] the  severe  reflection  on  me  for  an  acquaintance 
with  Christ,  from  altering  my  thoughts,  that  I  say  still  with 
confidence,  he  who  is  otherwiseminded,  is  no  Christian.  And  if 
this  man  knows  not  how  the  love  of  Christ  is  the  cause  of  grace 
and  glory,  how  it  is  effective  of  them,  and  that  in  a  perfect 
consistency  with  all  other  causes  and  means  of  them,  and 
the  necessity  of  our  obedience,  he  may  do  well  to  abstain  a 
little  from  writing,  until  he  is  better  informed.      But,  saith 
he,  'this  is  an  excellent  love  indeed,  which  doth  all  for  us, 
and  leaves  us  nothing  to  do.'  But  who  told  him  so?  Whoever 
said  so  ?   Doth  he  think  that  if  our  life,  grace,  holiness,  glory, 
be  from  the  love  of  Christ  originally,  causally,  by  virtue  of  his 
divine  gracious  operations  in  us,  and  towards  us,  that  there  is 
no  duty  incumbent  on  them  who  would  be  made  partakers  of 
them,  or  use,  or  improve  them  unto  their  proper  ends  ?  Shall 
we  then   to  please  him  say,  that  we  have  neither  life,  nor 
grace,  nor  holiness,  nor  glory,  from  the  love  of  Christ,  but 
whereas  most  of  them  are  our  own  duties,  we  have  them 
wholly  from  ourselves  ?  Let  them  do  so  who  have  a  mind  to 
renounce  Chiist  and  his  gospel ;  I  shall  come  into  no  part- 
nership with  them.     For  what  he  adds,  'all  that  the  gospel 
teaches  us,'  &c.  he  should  have  done  well  to  have  said,  as 
far  as  he  knows,  which  is  a  limitation  with  a  witness.     If 
this  be  all  the  gospel  which  the  man  knows  and  preaches,  I 
pity  them  whom  he  hath  taken  under  his  instruction.  Doth 
Christ  in  his  love  do  nothing  unto  the  quickening  and  con- 
version of  men?   Nothing  to  the  purification  and  sanctifica- 
tion  of  believers?    Nothing  as  to  their  consolation  and  esta- 
blishment ?    Nothing  as  to  the  administration  of  strength 
against  temptations?  Nothing  as  to  supplies  of  grace  in  the 
increase  of  faith,  love,  and  obedience.  Sac.     This  ignorance 
or  profaneness  is  greatly  to  be  bewailed,  as  his  ensuing  scoff 
repeated   now   i(sque  ad  nauseam,  about  an   opposition   be- 
tween Christ  and  his  gospel,  is  to  be  despised.     And  if  the 
Lord  Christ  hath  no  other  love  but  what  this  man  will  allow, 
the  state  of  the  church  in  this  world  depends   on  a  very 
slender  thread.     But  attempts  of  this  nature  will  fall  short 
enough  of  prevailing  with  sober  Christians  to  forego  their 


THE    PRECEDING     DISCOURSE.  423 

faith  and  persuasion,  that  it  is  from  the  love  of  Christ,  that 
believers  are  preserved  in  that  condition  wherein  he  doth  and 
will  approve  of  them.  Yea,  to  suppose  that  this  is  all  the 
grace  of  the  gospel,  that  whilst  men  are  good  Christ  loves 
them,  and  when  they  are  bad  he  hates  them,  both  which  are 
true,  and  farther  that  he  doth  by  his  grace  neither  make 
them  good,  nor  preserve  them  that  are  so  made,  is  to  re- 
nounce all  that  is  properly  so  called. 

He  yet  proceeds,  first  to  evert  this  love  which  I  asserted, 
and  then  to  declare  his  own  apprehensions  concerning  the 
love  of  Christ.  The  first  in  the  ensuing  words,  p,  210.  'But 
methinks  this  is  a  very  odd  way  of  arguing  from  the  divine 
nature  ;  for  if  the  love  of  Christ  as  God  be  so  infinite,  eter- 
nal, unchangeable,  fruitful,  I  would  willingly  understand 
how  sin,  death,  and  misery  came  into  the  world.  For  if  this 
love  be  so  eternal,  and  unchangeable,  because  the  divine 
nature  is  so,  then  it  was  always  so  ;  for  God  always  was 
what  he  is,  and  that  which  is  eternal  could  never  be  other 
than  it  is  now ;  and  why  could  not  this  eternal,  and  un- 
changeable, and  fruitful  love,  as  well  preserve  us  from  fall- 
ing into  sin,  and  misery,  and  death,  as  love,  life,  and  holi- 
ness, into  us  ?  For  it  is  a  little  odd,  first  to  love  us  into  sin 
and  death,  that  then  he  may  love  us  into  life  and  holiness ; 
which  indeed  could  not  be,  if  this  love  of  God  were  always 
so  unchangeable  and  fruitful  as  this  author  persuades  us  it  is 
now;  for  if  this  love  had  always  loved  life  and  holiness  into 
us,  I  cannot  conceive  how  it  should  happen,  that  we  should 
sin  and  die.' 

It  is  well  if  he  know  what  it  is  that  he  aims  at  in  these 
words  ;  I  am  sure  what  he  says  doth  not  in  the  least  im- 
peach the  truth  which  he  designs  to  oppose.  The  name  and 
nature  of  God  are  every  where  in  the  Scripture  proposed 
unto  us,  as  the  object  of  and  encouragemeut  unto  our  faith, 
and  his  love  in  particular  is  therein  represented  unchangea- 
ble, because  he  himself  is  so  ;  but  it  doth  not  hence  follow, 
that  God  loveth  any  one  naturally  or  necessarily.  His  love 
is  a  free  act  of  his  will,  and  therefore,  though  it  be  like  him- 
self, such  as  becomes  his  nature,  yet  it  is  not  necessarily 
determined  on  any  object,  nor  limited  as  unto  the  nature, 
degrees,  and  effects  of  it.     He  loves  whom  he  pleaseth,  and 


424  A    VINDICATION    OF 

as  unto  what  end  he  pleaseth.  Jacob  he  loved,  and  Esau  he 
hated ;  and  those  effects  which  from  his  love,  or  out  of  it, 
he  will  communicate  unto  them,  are  variovis,  according  to 
the  counsel  of  his  will.  Some  he  loves  only  as  to  temporal 
and  common  mercies,  some  as  to  spiritual  grace  and  glory, 
for  he  hath  mercy  on  whom  he  will  have  mercy.  Wherefore, 
it  is  no  way  contrary  unto,  and  inconsistent  with,  the  eter- 
nity, the  immutability,  and  fruitfulness  of  the  love  of  God, 
that  he  suffered  sin  to  enter  into  the  world,  or  that  he  doth 
dispense  more  grace  in  Jesus  Christ  under  the  New  Testa- 
ment than  he  did  under  the  Old.  God  is  always  the  same 
that  he  was  ;  love  in  God  is  always  of  the  same  nature 
that  it  was;  but  the  objects,  acts,  and  effects  of  this  love, 
with  the  measures  and  degrees  of  them,  are  the  issues  of 
the  counsel  or  free  purposes  of  his  will.  Want  of  the  un- 
derstanding hereof,  makes  this  man  imagine,  that  if  God's 
love  in  Christ  wherewith  he  loveth  us,  be  eternal  and  fruit- 
ful, then  must  God  necessarily,  always,  in  or  out  of  Christ, 
under  the  old  or  new  covenant,  love  all  persons,  elect  or  not 
elect,  with  the  same  love  as  to  the  effects  and  fl'uits  of  it, 
which  is  a  wondrous  profound  apprehension.  The  reader, 
therefore,  if  he  please  may  take  notice,  that  the  love  which 
I  intend,  and  whereunto  I  ascribe  those  properties,  is  the 
especial  love  of  God  in  Christ  unto  the  elect :  concerning 
this  himself  says,  that  he  loves  them  with  an  everlasting 
love,  and  therefore, '  draws  them  with  loving-kindness  ;'  Jer. 
xxxi.  3.  which  love  I  shall  be  bold  to  say,  is  eternal  and 
fruitful.  And  hence,  as  he  changeth  not,  whereon  the  sons 
of  Jacob  are  not  consumed  ;  Mai.  iii.  6.  there  being  with 
him  neither  'variableness  nor  shadow  of  turning;'  James 
i.  17.  so  accordingly  he  hath  in  this  matter,  by  his  promise 
and  oath,  declared  the  immutability  of  his  counsel ;  Heb. 
vi.  17,  18.  which  seems  to  intimate  that  his  love  is  un- 
changeable. And  whereas  this  eternal  love  is  in  Christ 
Jesus  as  the  way  and  means  of  making  it  certain  in  all  its 
effects,  and  with  respect  unto  its  whole  design,  it  is  fruitful 
in  all  grace  and  glory;  Eph.  i.  3 — 5.  And  if  he  cannot  un- 
derstand how,  notwithstanding  all  this,  sin  so  entered  into 
the  world  under  the  law  of  creation  and  the  first  covenant, 
as  to  defeat  in  us  all  the  benefits  thereof,  at  present  I  can- 


THE    PRECEDIXG    DISCOURSE.  425 

not  help  him ;  for  as  I  am  sure  enough  he  would  scorn  to  learn 
any  thing  of  me,  so  I  am  not  at  leisure  to  put  it  to  the  trial. 
His  own  account  of  the  love  of  God  succeeds,  p.  211. 
'Not  that  1  deny  that  the  love  of  God  is  eternal,  unchange- 
able, fruitful ;  that  is,  that  God  was  always  good,  and  always 
continues    good,  and  manifesteth    his  love    and    goodness 
in  such  v/ays  as   are   suitable   to   his  nature,  which  is  the 
fruitfulness    of   it.      But    then    the    unchangeableness    of 
God's  love,  doth  not   consist  in  being  always  determined 
to    the    same    object,    but    that  he    always    loves    for    the 
same  reason  ;  that  is,  that  he  always  loves    true   virtue  and 
goodness  wherever  he  sees  it,  and  never  ceases  to  love  any 
person  till  he  ceases  to  be  good  ;  and  then  the  immutabi- 
lity of  his  love  is  the  reason  why  he  loves  no  longer.     For 
should  he  love  a  wicked  man,  the  reason  and  nature  of  his 
love  would  change;  and  the  fruitfulness  of  God's  love  with 
respect  to  the  methods   of  his  grace  and  providence,  doth 
not  consist  in  procuring  what  he  loves  by  an  omnipotent 
and  irresistible  power,  for  then  sin  and  death  could  never 
have  entered  into   the  world,  but  he  governs  and  doth  good 
to  his  creatures  in  such  ways  as  are  most  suitable  to  their 
natures.     He  governs  reasonable  creatures  by  principles  of 
reason,  as  he  doth  the  material  world  by  the  necessary  laws 
of  matter,  and  brute  creatures  by  the  instincts  and  propen- 
sities of  nature.' 

This  may  pass  for  a  system   of  his  divinity,  which  how 
he  will  reconcile  unto  the  doctrine  of  the  church  of  England 
in  her  articles,  she  and  he  may  do  well  to  consider.    JBut 
whatever  he  means  by  the  love  of  God   always  determined 
unto  the  same  object,  it  were  an  easy  thing  to  prove  beyond 
the  reach  of  his  contradiction,  that  persons  are  the  objects  of 
God's  eternal  love,  as  well  as  things  and  qualifications  are  of 
his  approbation,  or  that  he  loves  some  persons  with  an  ever- 
lasting and  unchangeable  love,  so  as  to  preserve  them  from 
all  ruining  evils,  and  so  as  they  may  be  always  meet  objects 
of  his  approving  love  unto  his  glory.     And  whereas  these 
things  have  been  debated  and   disputed  on  all  hands  with 
much   learning   and  diligence,   our  author  is  a  very  happy 
man,  if  with  a  few  such  loose  expressions  as  these  repeated, 
he  thinks  to  determine  all  the  controversies  about  election 
and  effectual  grace,  with  perseverance  on  the  Pelagian  side. 


426  A    VINDICATION    OF 

The  hypothesis  here  maintained,  that  because  God  always, 
and  unchangeably  approves  of  what  is  good  in  any,  or  of  the 
obedience  of  his  creatures,  and  disapproves  or  hates  sin, 
condemning  it  in  his  law,  that  therefore  he  may  love  the 
same  person  one  day  and  hate  him  another,  notwithstanding 
his  pretences  that  he  is  constant  unto  the  reason  of  his  love, 
will  inevitably  fall  into  one  of  these  conclusions  ;  either,  that 
God  indeed  never  loveth  any  man  be  he  who  he  will,  or,  that 
he  is  changeable  in  his  love  upon  outward  external  reasons 
as  we  are ;  and  let  him  choose  which  he  will  own.  In  the 
mean  time,  such  a  love  of  God  towards  believers  as  shall  al- 
ways effectually  preserve  them  meet  objects  of  his  love  and 
approbation,  is  not  to  be  baffled  by  such  trifling  impertinencies. 
His  next  reflection  is  on  the  manner  of  God's  operations  in  the 
communication  of  grace  and  holiness,  which  he  says,  is  not 
by  omnipotent  and  irresistible  power,  confirming  his  asser- 
tion by  that  consideration,  that  then  sin  and  death  could 
never  have  entered  into  the  world,  which  is  resolved  into 
another  sweet  supposition,  that  God  must  needs  act  the 
same  power  of  grace  towards  all  men,  at  all  times,  under  each 
covenant,  whether  he  will  or  no.  But  this  it  is  to  be  a  hap- 
py disputant,  all  things  succeed  well  with  such  persons 
which  they  undertake.  And  as  to  the  manner  of  the  opera- 
tion of  grace,  how  far  grace  itself  may  be  said  to  be  omnipo- 
tent, and  in  its  operations  irresistible,  I  have  fully  declared 
there  where  he  may  oppose  and  refute  it  if  he  have  any  mind 
thereunto.  His  present  attempt  against  it  in  those  words, 
*that  God  governs  reasonable  creatures  by  principles  of  rea- 
son,' is  so  weak  in  this  case  and  impertinent,  that  it  deserves 
no  consideration  ;  for  all  the  operations  of  divine  grace 
are  suited  unto  the  rational  constitution  of  our  beings ; 
neither  was  ever  man  so  wild  as  to  fancy  any  of  them  such 
as  are  inconsistent  with,  or  do  ofler  force  unto,  the  faculties  of 
our  souls  in  their  operations.  Yea,  that  which  elevates,  aids 
and  assists  our  rational  faculties  in  their  operations  on  and 
towards  their  proper  objects,  which  is  the  work  of  effica- 
cious grace,  is  the  principal  preservative  of  their  power  and 
liberty,  and  can  be  no  way  to  their  prejudice.  And  we  do 
moreover  acknowledge,  that  those  proposals  which  are  made 
in  the  gospel  unto  our  reason,  are  eminently  suited  to  excite 
and  prevail  with  it  unto  its  proper  use  and  exercise,  in  com- 


THE    PRECEDING    DISCOURSE.  427 

pliance  with  them.  Hence,  although  the  habit  of  faith  or 
power  of  believing,  be  wrought  in  us  by  the  Holy  Ghost, 
yet  the  word  of  the  gospel  is  the  cause  and  means  of  all  its 
acts,  and  the  whole  obedience  which  it  produceth.  But  if  by 
'governing  reasonable  creatures  by  the  principle  of  reason,' 
he  intends  that  God  deals  no  otherwise  by  his  grace  with 
the  souls  of  men,  but  only  by  proposing  objective  arguments 
and  motives  unto  a  compliance  with  his  will,  without  inter- 
nal aids  and  assistances  of  grace,  it  is  a  gross  piece  of  Pe- 
lagianism,  destructive  of  the  gospel,  sufficiently  confuted 
elsewhere  ;  and  he  may  explain  himself  as  he  pleaseth. 

His  proceed  is  to  transcribe  some  other  passages  taken 
out  of  my  book,  here  and  there,  in  whose  repetition  he  in- 
serts some  impertinent  exceptions  ;  but  the  design  of  the 
whole  is  to  '  state  a  controversy'  as  he  calls  it  between  us  and 
them,  or  those  whom  he  calleth  '  they'  and  '  we,'  whoever  they 
be.  And  this  upon  the  occasion  of  my  mentioning  the  ful- 
ness of  grace,  life,  and  righteousness  that  is  in  Christ,  he 
doth  in  these  words,  p.  215.  'They  say,  that  these  are  the 
personal  graces  of  Christ  as  mediator,  which  are  inherent  in 
him,  and  must  be  derived  from  his  person;  we  say,  they  sig- 
nify the  perfection  and  excellency  of  his  religion,  as  being 
the  most  perfect  and  complete  declaration  of  the  will  of  God, 
and  the  most  powerful  method  of  the  divine  wisdom,  for  the 
reforming  of  the  world,  as  it  prescribes  the  only  righteous- 
ness which  is  acceptable  to  God,  and  directs  us  in  the  only 
way  to  life  and  immortality.' 

I  shall  not  absolutely  accept  of  the  terms  of  this  contro- 
versy as  to  the  state  of  it  on  our  part  proposed  by  him,  and 
yet  1  shall  not  much  vary  from  them.  We  say,  therefore,  that 
'  Jesus  Christ  being  full  of  all  grace,  excellencies,  and  perfec- 
tions, he  communicates  them  unto  us,  in  that  degree  as  is 
necessary  for  us,  and  in  proportion  unto  his  abundant  cha- 
rity and  goodness  towards  us  ;  and  we  Christians  as  his 
body,  or  fellow  members  of  his  human  nature,  receive  grace 
and  mercy  flowing  from  him  to  us.'  This  state  of  the  con- 
troversy on  our  side  I  suppose  he  will  not  refuse,  nor  the 
terms  of  it ;  but  will  own  them  to  be  ours,  though  he  will 
not  it  may  be  allow  some  of  them  to  be  proper  or  conve- 
nient. And  that  he  may  know  who  his '  they'  are,  who  are  at 
this  end  of  the  difference,  he  may  be  pleased  to  take  notice. 


428  A    VINDICATION    OF 

that  these  words   are  the  whole  and  entire  paraphrase  of 
Dr.  Hammond  on  John  i.  16.  the  first  testimony  he  under- 
takes to  answer.     And  when  this  author  hath  replied  to 
Mr.  Hooker,  Dr.  Jackson,  and  him,  and  such  other  pillars  of 
the  church  of  England  as  concur  with  them,  it  will  be  time 
enouo-h  for  me  to  consider  how  I  shall  defend  myself  against 
him.     Or  if  he  will  take  the  controversy  on  our  part  in  terms 
more   directly  expressive  of  my  mind,  it  is  the  person  of 
Christ  is  the  fountain  of  all  grace  to  the  church,  as  he  well 
observes  my  judgment  to  be,  and  that  from  him  all  grace 
and  mercy  is  derived  unto  us;  and  then  I  do  maintain,  that 
the 'they' whom  he  opposeth,  are  not  only  the  church  of 
England,  but  the  whole  Catholic  church  in  all  ages.     Who 
the  'we'  are  on  the  other  hand,  who  reject  this  assertion,  and 
believe  that  all  the  testimonies  concerning  the  fulness  of 
grace  in  Christ,  and  the  communication  thereof  unto  us,  do 
only  declare  the  excellency  of  his  religion,  is  not  easy  to 
be  conjectured;  for   unless  it  be  the  people  of  Racow,  I 
know  not  who  are  his  associates.     And  let  him  but  name 
three  divines  of  any  reputation  in  the  church  of  England 
since  the  reformation,  who  have  given  the  least  countenance 
unto  his  assertions,  negative  or  positive,  and  I  will  acknow- 
ledge that  he  hath  better  associates  in  his  profession,  than 
as  yet  I  believe  he  hath.     But  that  Jesus  Christ  himself, 
God  and  man  in  one  person,  the  Mediator  between  God  and 
man,  is  not  a  fountain  of  grace  and  mercy  to  his  church,  that 
there  is  no  real  internal  grace  communicated  by  him,  or  de- 
rived from  him   unto  his   mystical  body,  that  the  fulness 
which  is  in  him,  or  said  to  be  in  him,  of  grace  and  truth,  of 
unsearchable  riches  of  grace,  8cc.  is  nothing  but  the  doc- 
trine which  he  taught,  as  the  most  complete  and  perfect  de- 
claration of  the  will  of  God,  are  opinions  that  cannot  be  di- 
vulged under  pretence  of  authority,  without  the  most  per- 
nicious scandal  to  the  present  church  of  England.     And  if 
this  be  the  man's  religion,  that  this  is  all  the  fulness  we  re- 
ceive from  Christ,   'a  perfect  revelation  of  the  divine  will 
concerning   the  salvation  of  mankind,  which   contains  so 
many  excellent  promises  that  it  may  well  be  called  grace, 
and  prescribes  such  a  plain  and  simple  religion,  so  agreeable 
to  the  natural  notions  of  good  and  evil,  that  it  may  well  be 
called  truth ;  and  complying  with  its  doctrine,  or  yielding 


THE    PRECF.DIiVCi     DISCOURSE.  429 

obedience  unto  its  precepts,  and  believing  the  promises 
which  it  gives,  in  our  own  strength,  vv'ithout  any  real  aid, 
assistance,  or  communication  of  internal  saving  grace  from 
the  person  of  Jesus  Christ,  is  our  righteousness  before  God, 
whereon  and  for  which  we  are  justified,  I  know  as  well  as 
he  whence  it  came,  and  perhaps  better  than  he  whither  it 
will  go. 

The    remaining  discourse   of  this   chapter  consisteth  of 
two  parts;  first.  An  attempt  .to  disprove  any  communication 
of  real  internal  grace  from  the  Lord  Christ  unto  believers  for 
their  sanctification.     Secondly,  An  endeavour  to  refute  the 
imputation  of  his  righteousness  unto  us  for  our  justification. 
In  the  first  he  contends,  that  all  the  fulness  of  grace  and 
truth  said  to  be  in  Christ,  consists  either  in  the  doctrine  of 
the  gospel,  or  in  the  largeness  of  his  church;  in  the  latter, 
that  faith  in  Christ  is  nothing  but  believing  the  gospel,  and 
the  authority  of  Christ  who  revealed  it,  and  by  yielding  obe- 
dience whereunto,  we  are  justified  before  God  on  the  ac- 
count of  an  internal   inherent   righteousness  in  ourselves. 
Now  these  are  no   small  undertakings  ;   the  first  of  them 
being  expressly  contrary  to  the  sense  of  the  Catholic  church 
in  all  ages  ;  for  the  Pelagians  and  the  Socinians  are  by  com- 
mon ao-reement  excluded  from  an  interest  therein  ;    and  the 
latter  of  them,  contrary  to  the  plain  confessions  of  all  the 
reformed  churches,  with  the  constant  doctrine  of  this  church 
of  England,  and  therefore  we  may  justly  expect  that  they 
should  be  managed  with  much  strength  of  argument,  and 
evident  demonstration.     But  the  unhappiness  of  it  is,  I  will 
not  say  his,  but  ours,  that  these  are  not  things  which  our 
author  as  yet  hath  accustomed  himself  unto  ;  and  I  cannot 
but  say,  that  to   my  knowledge  I  never  read  a  more  weak, 
loose,  and  impertinent  discourse,  upon  so  weighty  subjects, 
in  my  whole  life  before  :  he  must  have  little  to  do,  who  can 
afford  to  spend  his  time  in  a  particular  examination  of  it, 
unless  it  be  in  the  exposition  of  those  places  which  are  al- 
most verbatim  transcribed  out  of  Schlichtingius.  Besides,  for 
the  first  truth  which  he  opposeth,  I  have  confirmed  it  in  a 
discourse  which  I  suppose  may  be  made  public  before  this 
come  to  view,  beyond  what  1  expect  any  sober  reply  unto 
from  him.     Some  texts  of  Scripture  that  mention  a  fulness 
in  Christ,  he  chooseth  out  to  manifest  (to  speak  a  word  by 


430  A    VINDICATION    OF 

tile  way),  that  indeed  they  do  not  intend  any  such  fuhiess 
in  Christ  himself.  And  the  first  is  John  i.  16.  the  exposi- 
tion whereof  which  he  gives,  is  that  of  Schlichtingius,  who 
yet  extends  the  import  of  the  words  beyond  what  he  will 
allow.  The  enforcement  which  he  gives  unto  his  exposition, 
by  comparing  the  14th  and  17th  verses  with  the  16th,  is  both 
weak  and  contradictory  of  itself;  for  the  words  of  the  14th 
verse  are,  *  The  Word  was  made  flesh,  and  dwelt  amongst  us, 
and  we  beheld  his  glory,  the  glory  as  of  the  only-begotten 
of  the  Father,  full  of  grace  and  truth.'  It  is  evident  beyond 
contradiction,  that  the  expression  '  full  of  grace  and  truth'  is 
exegetical  of  his  glory,  as  the  only-begotten  of  the  Father, 
which  was  the  glory  of  his  person,  and  not  the  doctrine  of 
the  gospel.  And  for  the  opposition  that  is  made  between 
the  law  given  by  Moses,  and  the  grace  and  truth  which  came 
by  Jesus  Christ,  I  shall  yet  rather  adhere  to  the  sense  of  the 
ancient  church,  and  the  most  eminent  doctors  of  it,  which  if 
he  knows  not  it  to  be  concerning  the  effectual  communica- 
tion of  real,  renewing,  sanctifying  grace  by  Jesus  Christ, 
there  are  enow  who  can  inform  him,  rather  than  that  woful 
gloss  upon  them;  'his  doctrine  is  called  grace,  because  ac- 
companied with  such  excellent  promises,  and  may  well  be 
called  truth,  because  so  agreeable  to  the  natural  notions  of 
good  and  evil;'  which  is  the  confession  of  the  Pelagian  un- 
belief; but  these  things  are  not  my  present  concernment. 
For  the  latter  part  of  his  discourse,  in  his  opposition  unto 
the  imputation  of  the  righteousness  of  Christ,  as  he  doth  not 
go  about  once  to  state  or  declare  the  sense  wherein  it  is 
pleaded  for,  nor  produceth  any  one  of  the  arguments  where- 
with it  is  confirmed,  and  omitteth  the  mention  of  most  of 
the  particular  testimonies  which  declare  and  establish  it ; 
so  as  unto  those  few  which  he  takes  notice  of,  he  expressly 
founds  his  answers  unto  them  in  that  woful  subterfuge,  that 
if  they  are  capable  of  another  interpretation,  or  having  ano- 
ther sense  given  unto  them,  then  nothing  can  be  concluded 
from  them  to  that  purpose,  by  which  the  Socinians  seek  to 
shelter  themselves  from  all  the  testimonies  that  are  o-ivento 
his  Deity  and  satisfaction.  But  I  have  no  concernment,  as 
I  said,  either  in  his  opinions  or  his  way  of  reasoning,  and  do 
know  that  those  who  have  so,  need  not  desire  a  better  cause, 
nor  an  easier  adversary  to  deal  withal. 


THE    PRECEDING    DISCOURSE.  431 

In  his  third  section, p.  279,  he  enters  upon  his  exceptions 
unto  the  union  of  believers  unto  Jesus  Christ,  and  with  great 
modesty  at  the  entrance  of  his  discourse,  tells  us,  first, 
*hovv  these  men'  with  whom  he  hath  to  do,  'have  fitted  the 
person  of  Christ  unto  all  the  wants  and  necessities  of  the 
sinner,'  which  yet  if  he  denies  God  himself  to  have  done,he 
is  openly  injurious  unto  his  wisdom  and  grace.  The  very 
first  promise  that  was  given  concerning  him,  was,  that  he 
should  save  sinners  from  all  their  wants,  evils,  and  miseries, 
that  might,  did,  or  could  befall  them  by  the  entrance  of  sin. 
But  thus  it  falls  out,  when  men  will  be  talking  of  what  they 
do  not  understand.  Again,  he  adds,  how  he  hath  'ex- 
plained the  Scripture  metaphors  whereby  the  union  be- 
tween Christ  and  Christians  is  represented,  but  that  these 
men  instead  of  explaining  of  those  metaphors,  turn  all  reli- 
gion into  an  allegory.'  But  what  if  one  should  now  tell  him, 
that  his  explanation  of  these  metaphors,  is  the  most  absurd 
and  irrational,  and  argues  the  most  fulsome  ignorance  of  the 
mystery  of  the  gospel  that  can  be  imagined,  and  that  on  the 
other  side  those  whom  he  traduceth,  do  explain  them  unto 
the  understanding  and  experience  of  all  that  believe,  and 
that  in  a  way  suited  and  directed  unto  by  the  Holy  Ghost 
himself,  to  farther  their  faith,  obedience,  and  consolation  5 
as  far  as  I  perceive,  he  would  be  at  no  small  loss  how  to  re- 
lieve himself  under  this  censure.  The  first  thing  he  begins 
withal,  and  wherein  in  the  first  place  I  fall  under  his  displea- 
sure, is  about  the  conjugal  relation  between  Christ  and  be- 
lievers, which  he  treats  of  p.  280.  '  As  for  example,'  saith 
he,  '  Christ  is  called  a  husband,  the  church  his  spouse ;  and 
now  all  the  invitations  of  the  gospel,  are  Christ's  wooing  and 
making  love  to  his  spouse ;  and  what  other  men  call  believ- 
ing the  gospel  of  Christ,  whereby  we  devote  ourselves  to  his 
service,  these  men  call  that  consent  and  contract  which 
makes  up  the  marriage  betwixt  Christ  and  believers.  Christ 
takes  us  for  his  spouse,  and  we  take  Christ  for  our  hus- 
band, and  that  with  all  the  solemnities  of  marriage,  except 
the  ring,  which  is  left  out  as  an  antichristian  ceremony; 
Christ  saying  thus.  This  is  that  we  will  consent  unto,  that  I 
will  be  for  thee,  and  thou  shalt  be  for  me  and  not  for  ano- 
ther. Christ  gives  himself  to  the  soul  with  all  his  excellen- 
cies, righteousness,  preciousness,  graces,  and  eminencies,  (o 


432  A    VINDICATION'     OF 

be  its  saviour,  head,  and  husband,  to  dwell  with  it  in  this 
holy  relation ;  and  the  soul  likes  Christ  for  his  excellencies, 
graces,  suitableness,  far  above  all  other  beloveds  whatsoever, 
and  accepts  of  Christ  by  the  will,  for  its  husband,  lord,  and 
saviour.  And  thus  the  marriage  is  completed,  and  this  is 
the  day  of  Christ's  espousals,  and  of  the  gladness  of  his 
heart ;  and  now  follow^  all  mutual  conjugal  affections,  which 
on  Christ's  part  consist  in  delight,  valuation,  pity,  compas- 
sion, bounty  ;  on  the  saints'  part,  in  delight,  valuation,  chas- 
tity, duty.  But  1  have  already  corrected  this  fooling  with 
Scripture  metaphors  and  phrases.' 

It  might  perhaps  not  unbecome  this  author  to  be  a  little 
more  sparing  of  his  correction,  unless  his  authority  were 
more  than  it  is,  and  his  skill  also  in  the  management  of  it; 
for  at  present,  those  whom  he  attempts  upon,  are  altogether 
insensible  of  any  effects  of  his  severity.  But  whereas  he 
seems  much  at  a  loss  how  to  evidence  his  own  wisdom,  any 
other  way  than  by  calling  them  fools  with  whom  he  hath  to 
do,  it  is  sufficient  to  plead  his  excuse.  But  what  is  it,  that 
he  is  here  so  displeased  at,  as  unfit  for  a  man  of  his  wisdom 
to  bear  withal,  and  therefore  calls  it  fooling  ?  Is  it  that  there 
is  a  conjugal  relation  between  Christ  and  the  church?  That 
he  is  the  bridegroom  and  husband  of  the  church,  and  that 
the  church  is  his  bride  and  spouse  ?  That  he  becomes  so 
unto  it  by  a  voluntarily  gracious  act  of  his  love,  and  that  the 
church  enters  into  that  relation  with  him  by  their  accept- 
ance of  him  in  that  relation,  and  voluntarily  giving  up  them- 
selves unto  him  in  faith,  love,  and  obedience  suited  there- 
unto? Is  it  that  he  loveth  his  church  and  cherisheth  it  as 
a  husband  ?  Or  that  the  church  gives  up  itself  in  chaste 
and  holy  obedience  unto  him  as  her  spouse  ?  Or  is  it  my 
way  and  manner  of  expressing  these  things  wherewith  he  is 
so  provoked?  If  it  be  the  latter,  I  desire  he  would  for  his 
own  satisfaction  take  notice,  that  I  contemn  his  censures, 
and  appeal  to  the  judgment  of  those  who  have  more  under- 
standing and  experience  in  these  things,  than  for  ought  I 
can  discern  by  his  writings,  he  hath  yet  attained  unto.  If 
it  be  the  former,  they  are  all  of  them  so  proved  and  con- 
firmed from  the  Scripture  in  that  very  discourse  which  he 
excepteth  against,  as  that  he  is  not  able  to  answer  or  reply 
one  serious  word  thereunto.     Indeed  to  deny  it,  is  to  re- 


THE    PRECEDIJsG    DISCOURSE.  433 

iiounce  the  gospel,  and  the  Catholic  faith.  It  is  therefore 
to  110  purpose  for  nie  here  to  go  over  again  the  nature  of 
this  relation  between  Christ  and  the  church,  wherein  really 
and  truly  it  doth  consist,  what  it  is  the  Scripture  instructeth 
us  in  thereby,  what  is  that  love,  care,  and  tenderness  of 
Christ,  which  it  would  have  us  thence  to  learn,  and  what  is 
our  own  duty  with  respect  thereunto,  together  with  the  con- 
solation thence  arising ;  the  whole  of  this  work  is  already 
discharged  in  that  discourse  which  these  impertinent  cavils 
are  raised  against,  and  that  suitably  to  the  sense  of  the 
church  in  all  ages,  and  of  all  sound  expositors  of  those  very 
many  places  of  Scripture  which  I  have  urged  and  insisted 
on  to  that  purpose.  Let  him,  if  he  please,  a  little  lay  aside 
the  severity  of  his  corrections  and  befooling  of  men,  and 
answer  any  material  passage  in  the  whole  discourse,  if  he  be 
able,  or  discover  any  tiling  in  it  not  agreeable  to  the  analogy 
of  faith,  or  the  sense  of  the  ancient  church,  if  he  can.  And 
though  he  seem  both  here  and  in  some  of  his  ensuing  pages, 
to  have  a  particular  contempt  of  what  is  cited  or  improved 
out  of  the  book  of  Canticles  to  this  purpose  ;  yet,  if  he  either 
deny  that  that  whole  book  doth  mystically  express  the  con- 
jugal relation  that  is  between  Christ  and  his  church,  with 
their  mutual  affections  and  delight  in  each  other  ;  or  that 
the  places  particularly  insisted  on  by  me,  are  not  duly  ap- 
plied unto  their  proper  intention ;  I  can  at  least  confirm 
them  both,  by  the  authority  of  such  persons  as  whose  anti- 
quity and  learning  will  exercise  the  utmost  of  his  confidence 
in  calling  them  fools  for  their  pains. 

From  hence  for  sundry  pages  he  is  pleased  to  give  me  a 
little  respite,  whilst  he  diverts  his  severity  unto  another, 
unto  whose  will  and 'choice  what  to  do  in  it,  I  shall  leave 
his  peculiar  concern,  as  knowing  full  well  how  easy  it  is  for 
him  to  vindicate  what  he  hath  written  on  this  subject  from 
his  impertinent  exceptions,  if  he  please.  In  the  meantime, 
if  this  author  supposeth  to  add  unto  the  reputation  of  his 
ingenuity  and  modesty,  by  assaulting  with  a  few  pitiful 
cavils,  a  book  written  with  so  much  learning,  judgment, 
and  moderation,  as  that  is  which  he  excepts  against,  not 
daring  in  the  meantime  to  contend  with  it  in  any  thing  of 
the  expository,  or  the  argumentative  part  of  it,  but  only  to 
discover  a  malevolent  desire  to  obstruct  the  use  which  it 

VOL.    X.  2    F 


434  A    VINDICATION    OF 

hath  been  of,  and  may  yet  farther  be  to  the  church  of  God, 
I  hope  he  will  not  find  many  rivals  in  such  a  design.  For 
my  part,  I  do  suppose  it  more  becoming  Christian  mo- 
desty and  sobriety,  where  men  have  laboured  according  to 
their  ability  in  the  explication  of  the  mysteries  of  Christian 
religion,  and  that  with  an  avowed  intention  to  promote  ho- 
liness and  gospel  obedience,  to  accept  of  what  they  have 
attained,  wherein  we  can  come  unto  a  compliance  with  them, 
than  passing  by  whatever  we  cannot  but  approve  of,  or  are 
not  able  to  disprove,  to  make  it  our  business  to  cavil  at  such 
expressions  as  either  we  do  not  like,  or  hope  to  pervert  and 
abuse  to  their  disadvantage. 

P.  296.  he  returns  again  to  my  discourse,  and  fiercely 
pursues  it  for  sundry  leaves,  in  such  a  manner  as  becomes 
him,  and  is  usual  with  him.  That  part  of  my  book  which 
he  deals  withal,  is  from  p.  176,  unto  p.  187.  and  if  any 
person  of  ingenuity  and  judgment  will  be  pleased  but  to 
peruse  it,  and  to  compare  it  with  this  man's  exceptions,  I 
am  secure  it  will  need  no  farther  vindication ;  but  as  it  is 
represented  in  his  cavilling  way,  it  is  impossible  for  any 
man  either  to  conceive  what  is  the  true  design  of  my  dis- 
course, or  what  the  arguments  wherewith  what  I  assert  is 
confirmed,  which  he  doth  most  unduly  pretend  to  give  an 
account  of.  For  he  so  chops  and  changes  and  alters  at  his 
pleasure,  going  backwards  and  forwards,  and  that  from  one 
thing  to  another,  without  any  regard  unto  a  scholastic  or 
ingenuous  debate  of  any  thing  that  might  be  called  a  con- 
troversy, merely  to  seek  out  an  appearance  of  advantage  to 
vent  his  cavilling  exceptions,  as  no  judgment  can  rationally 
be  made  of  his  whole  discourse,  but  only  that  he  had  a  mind 
to  have  cast  aspersions  on  mine  if  he  had  known  how.  But 
such  stuff  as  it  is,  we  must  now  take  the  measure  of  it,  and 
consider  of  what  use  it  may  be.  And  first,  he  quotes  those 
words  from  my  book,  '  That  Christ  fulfilled  all  righteous- 
ness as  he  was  mediator,  and  that  whatever  he  did  as  me- 
diator he  did  it  for  them  whose  mediator  he  was,  or  in  whose 
stead,  and  for  whose  good  he  executed  the  office  of  a  me- 
diator before  God ;  and  hence  it  is,  that  his  complete  and 
perfect  obedience  to  the  law  is  reckoned  to  us.'  He  adds, 
'This  is  well  said,  if  it  were  as  well  proved.  And  because 
this  is  a  matter  of  great  consequence,  I  shall  first  examine 


THE    PRECEDING     DISCOURSE.  435 

those  reasons  the  doctor  alleges  to  prove  that  Christ  fulfilled 
all  righteousness  as  he  was  mediator,  in  their  stead,  whose 
mediator  he  was.' 

These  assertions  are  gathered  up  from  several  places  in 
my  discourse;  though  p.  182.  is  cited  for  them  all.  And  if 
any  one  find  himself  concerned  in  these  things,  I  may  de- 
mand of  him  the  labour  of  their  perusal  in  my  book  itself; 
and  for  those  who  shall  refuse  a  compliance  with  so  reason- 
able a  request,  I  do  not  esteem  myself  obliged  to  tender 
them  any  farther  satisfaction.  However,  I  say  again,  that 
the  Lord  Christ  fulfilled  all  righteousness  as  mediator,  and 
that  what  he  did  as  mediator,  he  did  it  for  them  whose  me- 
diator he  was,  or  in  whose  stead  and  for  whose  good  he 
executed  the  oflfice  of  a  mediator  before  God.  He  says,  *it 
is  well  said,  if  it  were  as  well  proved.'  I  say,  it  is  all  proved 
in  the  places  where  it  is  asserted,  and  that  with  such  testi- 
monies and  arguments  as  he  dares  not  touch  upon.  And 
although  he  pretends  to  examine  the  reasons  that  I  allege, 
to  prove  that  Christ  fulfilled  all  righteousness  as  he  was 
mediator,  in  their  stead  v/liose  mediator  he  was,  yet  indeed 
he  doth  not  do  so.  For,  first,  I  say  no  such  thing  as  he 
here  feigns  me  to  say,  namely,  that  '  Christ  as  mediator  ful- 
filled all  righteousness  in  our  stead,'  but  only  that  '  Christ 
being  the  Mediator,  in  our  stead  fulfilled  all  righteousness 
for  us ;'  which  is  another  thing,  though  perhaps  he  under- 
stands not  the  difference.  Nor  doth  he  so  much  as  take 
notice  of  that  testimony  which  is  immediately  subjoined 
unto  the  words  he  cites,  in  the  confirmation  of  them.  But 
he  will  disprove  this  assertion,  or  at  least  manifest  that  it 
cannot  be  proved.  And  this  he  enters  upon,  p.  297.  *  As 
for  the  first,  we  have  some  reason  to  require  good  proof  of 
this,  since  the  notion  of  a  mediator  includes  no  such  thing. 
A  mediator  is  one  who  interposeth  between  two  differing 
parties,  to  accommodate  the  difference  ;  but  it  was  never 
heard  of  yet,  that  it  was  the  office  of  a  mediator  to  perform 
the  terms  and  conditions  himself.  Moses  was  the  mediator 
of  the  first  covenant ;  Gal.  iii.  9.  and  his  office  was  to 
receive  the  law  from  God,  to  deliver  it  to  the  people  ;  to 
command  them  to  observe  those  rights  and  sacrifices  and 
expiations  which  God  had  ordained  ;  but  he  was  not  to  fulfil 

2f  2 


436  A    VINDICATION    OF 

the  righteousness  of  the  law  for  the  whole  congregation. 
Thus  Christ  is  now  the  Mediator  of  a  better  covenant,  and 
his  office  required,  that  he  should  preach  the  gospel,  which 
contains  the  terms  of  peace  and  reconciliation  between  God 
and  men  ;  and  since  God  would  not  enter  into  covenant 
with  sinners,  without  the  intervention  of  a  sacrifice,  he  dies 
too,  as  a  sacrifice  and  propitiation  for  the  sins  of  the  world-' 

I  yet  suppose  that  he  observed  not  the  inconsistencies 
of  this  discourse,  and  therefore  shall  a  little  mind  him  of 
them,  although  I  am  no  way  concerned  in  it  or  them.  For 
first,  he  tells  us.  That '  a'  mediator  is  one  who  interposeth  be- 
tween two  differing  parties,  to  accommodate  the  difference  ;' 
and  then  gives  as  an  instance  in  Moses,  who  is  called  a  media- 
tor in  receiving  the  law,  butdid  therein  no  way  interpose  him- 
self between  differing  parties,  to  reconcile  them.  Secondly, 
From  the  nature  of  the  mediation  of  Moses,  he  would  de- 
scribe the  nature  of  the  mediation  of  Christ ;  which  Soci- 
nian  fiction  I  could  direct  him  to  a  sufficient  confutation  of; 
but  that,  thirdly,  He  rejects  it  himself  in  his  next  words, 
that  Christ  as  a  mediator  was  to  die  as  a  sacrifice  and  pro- 
pitiation for  the  sins  of  the  world,  which  renders  his  me- 
diation utterly  of  another  kind  and  nature  than  that  of 
Moses.  The  mistake  of  this  discourse  is,  that  he  supposeth 
that  men  do  argue  from  the  general  nature  of  the  office  of  a 
mediator,  and  the  work  of  mediation  in  this  matter  ;  when 
that  which  they  do  intend  hence  to  prove,  and  what  he  in- 
tends to  oppose,  is  from  the  special  nature  of  the  mediatory 
office  and  work  of  Christ,  which  is  peculiar,  and  hath  sun- 
dry things  essentially  belonging  unto  it,  that  belong  not 
unto  any  other  kind  of  mediation  whatever,  whereof  liimself 
gives  one  signal  instance. 

In  his  ensuing  pages,  he  wonderfully  perplexeth  himself 
in  gathering  up  sayings  backward  and  forward  in  my  dis- 
course, to  make  some  advantage  to  his  purpose,  and  hopes 
that  he  is  arrived  at  no  less  success  than  a  discovery  of  I 
know  not  what  contradictions  in  what  I  have  asserted.  As 
I  said  before,  so  I  say  again,  that  I  refer  the  determination 
and  judgment  of  this  whole  matter  unto  any  one  who  will 
but  once  read  over  the  discourse  excepted  against.  But  for 
his  part,  I  greatly  pity  him,  as  really  supposing  him  at  a 


THE    PRECEDING    DISCOURSE.  437 

loss   in  the  sense  of  what  is  yet  plainly  delivered  ;    and  I 
had  rather  continue  to  think  so,  than  to  be  relieved  by  sup- 
posing him  guilty  of  such  gross  prevarications,  as  he  must 
be,  if  he  understands  what  he  treats  about.     Plainly  I  have 
shewed,  that  there  was  an  especial  law  of  mediation  which 
Christ  was  subject  unto,  as  the  commandment  of  the  Father. 
That  he   should  be  incarnate ;   that  he  should  be  the  kino-, 
priest,  and  prophet,  of  his  church;  that  he  should  bear  our 
iniquities,  make  his  soul  an  offering  for  sin,  and  give  his  life 
a  ransom   for  many  ;  were  the   principal  parts  of  this  law. 
The  whole  of  it  I  have  lately  explained  in  my  exercitations 
unto  the  second  part  of  the  exposition  on  the  Epistle  to  the 
Hebrews,  whereon  if  he  please  he  may  exercise  and  try  his 
skill,  in  a  way  of  opposition.     This  law   our  Lord  Jesus 
Christ  did  not  yield  obedience  to  in  our  stead,  as  though  we 
had  been  obliged  originally  unto  the  duties  of  it,  which  we 
neither  were  nor  could  be  ;  although  what  he  suffered  pe- 
nally in  any  of  them  was  in  our  stead,  without  which  consi- 
deration, he  could   not  have   righteously  suffered   in    any 
kind.     And  the  following  trivial  exception  of  this  author 
about  the  obligation  on  us  to  lay  down  our  lives  for  the  bre- 
thren, is  meet  for  him  to  put  in  ;  seeing  we  are  not  obliged 
so  to  die  for  any  one,  as  Christ  died  for  us.     Was  Paul  cru- 
cified for  you  ?    But,  secondl)^  Christ  our  mediator,  and  as 
mediator,  was  obliged  unto  all  that  obedience  unto  the  moral 
and  all  other  laws  of  God,  that  the  church  was  obliged 
unto ;  and  that  which  I  have  asserted  hereon   is,  that  the 
effects  of  the  former  obedience  of  Christ  are  communicated 
unto  us,  but  the  latter  obedience  itself  is  imputed  unto  us, 
and  have  proved  it  by  those  arguments  which  this  man  does 
not  touch  upon.     All  this  is  more  fully,  clearly,  and  plainly 
declared  in  the  discourse  itself,  and  I  have  only  represented 
so  much  of  it  here  again,  that  it  might  be  evident  unto  all 
how  frivolous  are  his  exceptions.     It  is  therefore  to  no  pur- 
pose for  me  to  transcribe  again  the  quotations  out  of  my 
book,  which  he   filleth  up  his  pages  with,  seeing  it  is  but 
little  in  them  which   he  excepteth  against ;   and   whoever 
pleaseth   may  consult   them   at  large    in  the  places    from 
whence  they  are  taken.'     Or,  because  it  is  not  easy  to  find 
them  out  singly,  they  are  so  picked  up  and  down,  backwards 
and  forwards,  curtailed  and  added  to  at  pleasure,  any  one 


438  A    VINDICATION    OF 

may  in  a  very  little  space  of  time  read  over  the  whole  unto 
his  full  satisfaction.  I  shall  therefore  only  consider  his  ex- 
ceptions, and  haste  unto  an  end  of  this  fruitless  trouble, 
wherein  I  am  most  unwillingly  engaged  by  this  man's  un- 
suspected disingenuity  and  ignorance. 

After  the  citation  of  some  passages,  he  adds,  p.  301. 
*  This  methinks  is  very  strange,  that  what  he  did  as  media- 
tor, is  not  imputed  unto  us,  but  what  he  did  not  as  our  me- 
diator, but  as  a  man  subject  to  the  law  that  is  imputed  to 
us,  and  reckoned  as  if  we  had  done  it,  by  reason  of  his  be- 
ing our  mediator.  And  it  is  as  strange  to  the  full  that 
Christ  should  do  whatever  was  required  of  us,  by  virtue  of 
any  law  when  he  was  neither  husband,  nor  wife,  nor  father, 
merchant,  nor  tradesman,  seaman,  nor  soldier,  captain  or 
lieutenant ;  much  less  a  temporal  prince  and  monarch.  And 
how  he  should  discharge  the  duties  of  these  relations  for  us, 
which  are  required  of  us  by  certain  laws,  when  he  never  was 
in  any  of  these  relations,  and  could  not  possibly  be  in  all,  is 
an  argument  which  may  exercise  the  subtlety  of  schoolmen, 
and  to  them  I  leave  it.' 

It  were  greatly  to  be  desired  that  he  would  be  a  little 
more  heedful,  and  with  attention  read  the  writings  of  other 
men,  that  he  might  understand  them  before  he  comes  to 
make  such  a  bluster  in  his  opposition  to  them.  For  I  had 
told  him  plainly,  that  though  there  was  a  peculiar  law  of 
mediation,  whose  acts  and  duties  we  had  no  obligation  unto, 
yet  the  Lord  Christ  even  as  mediator  was  obliged  unto,  and 
did  personally  perform  all  duties  of  obedience  unto  the  law 
of  God,  whereunto  we  were  subject  and  obliged;  p.  181. 
sec.  14.  And  it  is  strange  to  apprehend  how  he  came  to 
imagine  that  I  said  he  did  it  not  as  our  mediator,  but  as  a 
private  man.  That  which  possibly  might  cast  his  thoughts 
into  this  disorder  was,  that  he  knew  not  that  Christ  was 
made  a  private  man  as  mediator,  which  yet  the  Scripture  is 
sufficiently  express  in.  For  the  following  objections  that 
the  Lord  Christ  was  neither  '  husband  nor  wife,  father  nor 
tradesman,'  8cc.  wherein  yet  possibly  he  is  out  in  his  account, 
I  have  frequently  smiled  at  it  when  I  have  met  with  it  in  the 
Socinians,  who  are  perking  with  it  at  every  turn  :  but  here 
it  ought  to  be  admired.  But  yet  without  troubling  those 
bugbears  the  schoolmen,  he  may  be  pleased  to  take  notice. 


THE    PRECEDING    DISCOURSE.  439 

that  the  grace  of  duty  and  obedience  in  all  relations  is  the 
same,  the  relations  administering  only  an  external  occasion 
unto  its  peculiar  exercise.  And  what  our  Lord  Jesus  Christ 
did  in  the  fulfilling  of  all  righteousness  in  the  circumstances  . 
and  relations  wherein  he  stood,  may  be  imputed  to  us  for  our 
righteousness  in  all  our  relations,  every  act  of  duty  and  sin 
in  them  respecting  the  same  law  and  principle.    And  hereon 
all  his  following  exceptions  for  sundry  pages,  wherein  he 
seems  much  to  have  pleased  himself,  do  fall  to  nothing,  as 
being  resolved  into  his  own  mistakes,  if  he  doth  not  preva- 
ricate  against  his  science  and  conscience ;    for  the  sum  of 
them  all  he  gives  us  in  these  words,  p.  304.  *  That  Christ 
did  those  things  as  mediator,  which  did  not  belong  to  the 
laws  of  his  mediation  ;'  which  in  what  sense  he  did  so,  is 
fully  explained  in  my  discourse.     And  I  am  apt  to  guess, 
that  either  he  is  deceived,  or  doth  design  to  deceive  in  ex- 
pressing it  by  the  '  laws  of  his  mediation,'  which  may  com- 
prise all  the  laws  which  as  mediator  he  was  subject  unto  ; 
and  so  it  is  most  true,  that  he  did  nothing  as  mediator,  but 
what  belonged  unto  the  laws  of  his  mediation  ;  but  most 
false,  that  I  have  affirmed  that  he  did.    For  I  did  distinguish 
between  that  peculiar  law  which  required  the  public  acts  of 
his  mediation,  and  those  other  laws  which  as  mediator,  he 
was  made  subject  unto.     And  if  he  neither  doth  nor  will 
understand  these  things  when  he  is  told  them,  and  they  are 
proved  unto  him  beyond  what  he  can  contradict,  I  know 
no  reason  why  I  should  trouble  myself  with  one  that  con- 
tends with  his  own  mormos,  though  he  never  so  lewdly  or 
loudly  call  my  name  upon  them.     And  whereas  I  know  my- 
self sufficiently  subject  unto  mistakes  and  slips,  so  when  I 
actually  fall  into  them,  as  I  shall  not  desire  this  man's  for- 
giveness, but  leave  him  to  exercise  the  utmost  of  his  seve- 
rity, so  I  despise  his  ridiculous  attempts  to  represent  con- 
tradictions in  my  discourse,  p.  306.  all  pretences  where- 
unto  are  taken  from  his  own  ignorance  or  feigned  in  his 
imagination.     Of  the  like  nature  are  all  his  ensuing  cavils. 
I  desire  no  more  of  any  reader,  but  to  peruse  the  places  in 
my  discourse  which  he  carpeth  at,  and  if  he  be  a  person  of 
ordinary  understanding  in  these  things,  I  declare  that  I  will 
stand  to  his  censure  and  judgment,  without  giving  him  the 
least  farther  intimation  of  the  sense  and  intendment  of  what 


440  A    VINDICATION    OF 

I  have  written,  or  vindication  of  its  truth.  Thus,  wliereas  I 
had  plainly  declared  that  the  way  whereby  the  Lord  Christ 
in  his  own  person  became  obnoxious  and  subject  unto  the 
law  of  creation,  was  by  his  own  voluntary  antecedent  choice, 
otherwise  than  it  is  with  those  who  are  inevitably  subject 
unto  it  by  natural  generation  under  it,  as  also  that  the  hypo- 
statical  union  in  the  first  instant  whereof  the  human  nature 
was  fitted  for  glory,  might  have  exempted  him  from  the  ob- 
ligation of  any  outward  law  whatever,  whence  it  appears 
that  his  consequential  obedience,  though  necessary  to  him- 
self, when  he  had  submitted  himself  unto  the  law  (as/  Lo, 
I  come  to  do  thy  will,  O  God),'  was  designedly  for  us,  he 
miserably  perplexeth  himself,  to  abuse  his  credulous  readers 
with  an  apprehension  that  I  had  talked  like  himself,  at  such 
a  rate  of  nonsense  as  any  one  in  his  wits  must  needs  despise. 
The  meaning  and  sum  of  my  discourse  he  would  have  to  be 
this;  p.  308.  '  That  Christ  had  not  been  bound  to  live  like 
a  man,  had  he  not  been  a  man  ;'  with  I  know  not  what  futi- 
lous  cavils  of  the  like  nature  ;  when  all  that  I  insisted  on, 
was  the  reason  why  Christ  would  be  a  man,  and  live  like  a 
man,  which  was  that  we  might  receive  the  benefit  and  profit 
of  his  obedience  as  he  was  our  mediator.  So  in  the  close 
of  the  same  wise  harangue,  from  my  saying,  *  That  the  Lord 
Christ  by  virtue  of  the  hypostatical  union  might  be  ex- 
empted, as  it  were,  and  lifted  above  the  law,  which  yet  he 
willingly  submitted  unto,  and  in  the  same  instant  wherein 
he  was  made  of  a  woman,  was  made  also  under  the  law, 
whence  obedience  unto  it  became  necessary  unto  him;'  the 
man  feigns  I  know  not  what  contradictions  in  his  fancy, 
whereof  there  is  not  the  least  appearance  in  the  words  unto 
any  one  who  understands  the  matter  expressed  in  them. 
And  that  the  assumption  of  the  human  nature  into  union 
with  the  Son  of  God,  with  submission  unto  the  law  thereon 
to  be  performed  in  that  nature,  are  distinct  parts  of  the  hu- 
miliation of  Christ,  I  shall  prove  when  more  serious  occasion 
is  administered  unto  me. 

In  like  manner  he  proceeds  to  put  in  his  exceptions  unto 
what  I  discoursed  about  the  laws  that  an  innocent  man  is 
liable  unto.  For  I  said,  that  God  never  gave  any  other  law 
to  an  innocent  person,  but  only  the  law  of  his  creation,  with 
such  symbolical  precepts  as  might  be  instances  of  his  obe- 


THE    PRECEDING    DISCOURSE.  441 

dience  thereunto.  Something  he  would  find  fault  with,  but 
well  knows  not  what,  and  therefore,  turmoils  himself  to 
give  countenance  unto  a  putid  cavil.  He  tells  us,  '  That  it 
is  a  great  favour  that  I  acknowledge,  p.  310.  that  God  might 
add  what  symbols  he  pleased  unto  the  law  of  creation.'  But 
the  childishness  of  these  impertinencies  is  shameful.  To 
whom,  I  pray,  is  it  a  favour,  or  what  doth  the  man  intend  by 
such  a  senseless  scoff?  Is  there  any  word  in  my  whole  dis- 
course intimating  that  God  might  not  in  a  state  of  innocency 
give  what  positive  laws  he  pleased  unto  innocent  persons, 
as  means  and  ways  to  express  that  obedience  which  they 
owed  unto  the  law  of  creation  ?  The  task  wherein  1  am  en- 
gaged is  so  fruitless,  so  barren  of  any  good  use  in  contend- 
ing with  such  impertinent  effects  of  malice  and  ignorance, 
that  I  am  weary  of  every  word  I  am  forced  to  add  in  the 
pursuit  of  it;  but  he  will  yet  have  it  that  *  an  innocent  per- 
son, such  as  Christ  was  absolutely,  may  be  obliged  for  his 
own  sake  to  the  observation  of  such  laws  and  institutions  as 
were  introduced  by  the  occasion  of  sin,  and  respected  all  of 
them,  the  personal  sins  of  them  that  were  obliged  by  them;' 
which  if  he  can  believe,  he  is  at  liberty  for  me  to  persuade  as 
many  as  he  can  to  be  of  his  mind,  whilst  I  may  be  left  unto 
my  own  liberty  and  choice,  yea,  to  the  necessity  of  my  mind 
in  not  believing  contradictions.  And  for  what  he  adds,  that 
'I  know  those  who  conceit  themselves  above  all  forms  of  ex- 
ternal worship,'!  must  say  to  him  that  at  present  personally 
I  know  none  that  do  so,  but  fear  that  some  such  there  are, 
as  also  others  who  despising  not  only  the  ways  of  external 
worship  appointed  by  God  himself,  but  also  the  laws  of  in- 
ternal faith  and  grace,  do  satisfy  themselves  in  a  customary 
observance  of  forms  of  worship  of  their  own  devising. 

In  his  next  attempt  he  had  been  singular,  and  had  spoken 
something  which  had  looked  like  an  answer  to  an  argument, 
had  he  well  laid  the  foundation  of  his  procedure  ;  for,  that 
position  which  he  designeth  the  confutation  of,  is  thus  laid 
down  by  him  as  mine,  '  There  can  be  no  reason  assigned  of 
Christ's  obedience  unto  the  law,  but  only  this,  that  he  did 
it  in  our  stead  ;'  whereas  my  words  are,  *  That  the  end  of  the 
active  obedience  of  Christ  cannot  be  assigned  to  be  that  he 
might  be  fit  for  his  death  and  oblation.'  And  hereon  what 
is  afterward  said  against  this  particular  end,  he  interprets  as 


442  A    VINDICATION    OF 

spoken  against  all  other  ends  whatever,  instancing  in  such 
as  are  every  way  consistent  with  the  imputation  of  his  obe- 
dience unto  us,  which  could  not  be,  had  the  only  end  of  it 
been  for  himself  to  fit  him  for  his  death  and  oblation.     And 
this  wilful  mistake  is  sufficient  to  give  occasion  to  combat 
his  own  imaginations  for  two  or  three  pages  together.  P.  314. 
he  pretends  unto  the  recital  of  an  argument  of  mine  for 
the  imputation  of  the  righteousness  of  Christ,  with  the  like 
pretence  of  attempting  an  answer  unto  it;  but  his  design  is 
not  to  manage  any  controversy  with  me,  or  against  me,  but 
as  he  phraseth  it,  to  expose  my  mistakes.     I  cannot  there- 
fore justly  expect  from  him  so  much  as  common  honesty  will 
require,  in  case  the  real  handling  of  a  controversy  in  religion 
had  been  intended.     But  his  way  of  procedure,  so  far  as  I 
know  and  understand,  may  be  best  suited  unto  his  design. 
In  this  place  he  doth  neither  fairly  nor  truly  report  my 
words,  nor  take  the  least  notice  of  the  confirmation  of  my 
argument,  by  the  removal  of  objections  whereunto  it  seemed 
liable,  nor  of  the  reasons  and  testimonies  whereby  it  is  farther 
proved  ;  but  taking  out  of  my  discourse  what  expressions  he 
pleaseth,  putting  them  together  with  the  same  rule,  he  thinks 
he  hath  sufficiently  exposed  my  mistakes,  the  thing  he  aimed 
at.    I  have  no  more  concernment  in  this  matter,  but  to  refer 
both  him  and  the  reader  to  the  places  in  my  discourse  re- 
flected on  ;  him  truly  to  report  and  answer  my  arguments  if 
he  be  able,  and  the  reader  to  judge  as  he  pleaseth  between 
us.     And  I  would  for  this  once  desire  of  him,  that  if  he  in- 
deed be  concerned  in  these  things,  he  would  peruse  my  dis- 
course here  raved  at,  and  determine  in  his  own  mind,  whe- 
ther I  confidently  affirm  what  is  in  dispute  (that  is,  what  I 
had  then  in  dispute  ;  for  who  could  divine  so  long  ago  what 
a  doughty  disputant  this  author  would  by  this  time  sprout  up 
into)  and  that  this  goes  for  an  argument,  or  that  he  impu- 
dently affirms  me  so  to  do,  contrary  unto  his  science  and 
conscience,  if  he   had  not  quite  pored  out  his  eyes  before 
he  came  to  the  end  of  a  page  or  two  in  my  book.     And 
for  the  state  of  the  question  here  proposed  by  him,  let  none 
expect  that  upon  so  slight  an  occasion  I  shall  divert  unto 
the  discussion  of  it.     When  this  author,  or  any  of  his  con- 
sorts in  design,  shall  soberly  and  candidly,  without  scoffing 
or  raihng,  in  a  way  of  argument  or  reasoning  becoming  di- 


THE    PRECEDING    DISCOURSE.  443 

vines  and  men  of  learning,  answer  any  of  those  many  writ- 
ings which  are  extant  against  that  Socinian  justification 
which  he  here  approves  and  contends  for,  or  those  written 
by  the  divines  of  the  church  of  England  on  the  same  sub- 
ject, in  the  proof  of  what  he  denies,  and  confutation  of  what 
he  affirms,  they  may  deserve  to  be  taken  notice  of  in  the 
same  rank  and  order  with  those  with  whom  they  associate 
themselves.  And  yet  I  will  not  say,  but  that  these  cavilling 
exceptions  giving  a  sufficient  intimation  of  what  some  men 
would  be  at,  if  ability  and  opportunity  did  occur,  may  give 
occasion  also  unto  a  renewed  vindication  of  the  truths  op- 
posed by  them,  in  a  way  suited  unto  the  use  and  edification 
of  the  church,  in  due  time  and  season. 

From  p.  185.  of  my  book,  he  retires  upon  his  new  tri- 
umph unto  p.  176.  as  hoping  to  hook  something  from  thence, 
that  might  contribute  unto  the  furtherance  of  his  inoeni- 
ous  design,  although  my  discourse  in  that  place  have  no 
concernment  in  what  he  treateth  about.  But  let  him  be  heard 
to  what  purpose  be  pleaseth.  Thus  therefore  he  proceeds, 
p.  315.  *  The  Dr.  makes  a  great  flourish  with  some  Scrip- 
ture phrases,  that  there  is  almost  nothing  that  Christ  hath 
done,  but  what  we  are  said  to  do  it  with  him;  we  are  crucified 
with  him,  we  are  dead  with  him,  buried  with  him,  quickened 
together  with  him  :  in  the  actings  of  Christ  there  is  by  vir- 
tue of  the  compact  between  him  as  mediator  and  the  Father, 
such  an  assured  foundation  laid,  that  by  communication  of 
the  fruit  of  these  actings  unto  those  in  whose  stead  he  per- 
formed them,  J;hey  are  said  in  the  participation  of  these 
fruits  to  have  done  the  same  things  with  him.  But  he  is 
quite  out  in  the  reason  of  these  expressions,  which  is  not 
that  we  are  accounted  to  do  the  same  things  which  Christ 
did  ;  for  the  things  here  mentioned  belong  to  the  peculiar 
office  of  his  mediation,  which  he  told  us  before  were  not  reck- 
oned as  done  by  us,  but  because  we  do  somethings  like  them; 
our  dying  to  sin,  is  a  conformity  to  the  death  of  Christ;  and 
our  walking  in  newness  of  life,  is  our  conformity  to  his  re- 
surrection, and  the  consideration  of  the  death  and  resurrec- 
tion of  Christ,  is  very  powerful  to  engage  us  to  die  to  '^in, 
and  to  rise  unto  a  new  life  ;  and  this  is  the  true  reason  of 
.these  phrases.' 

Any  man  may  perceive  from  what  he  is  pleased  here  him- 


444  A    VINDICATION    OF 

self  to  report  of  my  words,  that  I  was  not  treating  about  the 
imputation  of  the  righteousness  of  Christ,  which  he  is  now  in- 
veighing against;  audit  will  be  much  more  evident  unto  every 
one  that  shall  cast  an  eye  on  that  discourse;  but  the  design 
of  this  confused  rambling  I  have  been  forced  now  frequently 
to  give  an  account  of,  and  shall  if  it  be  possible  trouble  the 
reader  with  it  no  more.  The  present  difference  between  us, 
which  he  was  ambitious  to  represent,  is  only  this,  that 
whereas  it  seems  he  will  allow  that  those  expressions  of  our 
being  crucified  with  Christ,  dead  with  him,  buried  with  him, 
quickened  with  him,  do  intend  nothing  but  only  our  doing 
of  something  like  unto  that  which  Christ  did,  I  do  add  more- 
over, that  we  do  those  things  by  the  virtue  and  efficacyo  f 
the  grace  which  is  communicated  unto  us,  from  what  the 
Lord  Christ  so  did  and  acted  for  us,  as  the  mediator  of  the 
new  covenant,  whereby  alone  we  partake  of  their  power, 
communicate  in  their  virtue,  and  are  conformed  unto  him  as 
our  head  ;  wherein  I  know  I  have,  as  the  testimony  of  the 
Scripture,  so  the  judgment  of  the  Catholic  church  of  Christ 
on  my  side,  and  am  very  little  concerned  in  the  censure  of 
this  person  that  I  am  quite  out  in  the  reason  of  these  ex- 
pressions. 

For  what  remains  of  his  discourse,  so  far  as  I  am  con- 
cerned in  it,  it  is  made  up  of  such  expositions  of  some  texts 
of  Scripture,  as  issue  for  the  most  part  in  a  direct  contra- 
diction to  the  text  itself,  or  some  express  passages  of  the 
context.  So  doth  that  of  Gal.  iv.  4,  5.  which  he  first  under- 
takes to  speak  unto,  giving  us  nothing  but.  what  was  first 
invented  by  Crellius,  in  his  book  against  Grotius,  and  is  al- 
most translated  verbatim  out  of  the  comment  of  Schlichtin- 
gius  upon  the  place  ;  the  remainder  of  them  corruptly  socini- 
anizing,  against  the  sense  of  the  church  of  God.  Hereunto 
are  added  such  pitiful  mistakes,  with  reflections  on  me  for 
distinguishing  between  obeying  and  suffering  (which  con- 
ceit he  most  profoundly  disproves  by  shewing  that  one  may 
obey  in  suffering,  and  that  Christ  did  so,  against  him  who 
hath  written  more  about  the  obedience  of  Christ  in  dying, 
or  laying  down  his  life  for  us,  than  he  seems  to  have  read  on 
the  same  subject,  as  also  concerning  the  ends  and  uses  of 
his  death,  which  I  challenge  him  and  all  his  companions  to 
answer  and  disprove  if  they  can),  as  I  cannot  satisfy  myself 


THE    PRECEDING    DISCOURSE.  445 

in  the  farther  consideration  of,  no  not  with  that  speed  and 
haste  of  writing  now  used,  which  nothing  could  give  coun- 
tenance unto,  but  the  meanness  of  the  occasion,  and  unpro- 
fitableness of  the  argument  in  hand.  Wherefore,  this  being 
the  manner  of  the  man,  I  am  not  able  to  give  an  account  unto 
myself  or  the  reader  of  the  mispense  of  more  time  in  the  re- 
view of  such  impertinencies  ;  I  shall  add  a  few  things  and 
conclude. 

First,  I  desire  to  know  whether  this  author  will  abide  by 
what  he  asserts,  as  his  own  judgment,  in  opposition  unto 
what  he  puts  in  his  exception  against  in  my  discourse,  p. 
320.  *  All  the  influence  which  the  sacrifices  of  Christ's  death, 
and  the  righteousness  of  his  life,  that  I  can  find  in  the  Scrip- 
ture is,  that  to  this  we  owe  the  covenant  of  grace;'  that  is, 
as  he  afterward  explains  himself,  '  That  God  would  for  the 
sake  of  Christ  enter  into  a  new  covenant  with  mankind, 
Avherein  he  promiseth  pardon  of  sin  and  eternal  life  to  them 
that  believe  and  obey  the  gospel.'  I  leave  him  herein  to  his 
second  thoughts,  for  as  he  hath  now  expressed  himself,  there 
is  no  reconciliation  of  his  assertion  to  common  sense,  or  the 
fundamental  principles  of  Christian  religion.  That  God  en- 
tered into  the  new  covenant  originally  only  for  the  sake  of 
those  things  whereby  that  covenant  was  ratified  and  con- 
firmed, and  that  Christ  was  so  the  mediator  of  the  new  cove- 
nant; that  he  died  not  for  the  redemption  of  transgressions 
under  the  first  covenant,  whereby  the  whole  consideration 
of  his  satisfaction  and  of  redemption  properly  so  called,  is 
excluded ;  that  there  is  no  consideration  to  be  had  of  his 
purchase  of  the  inheritance  of  grace  and  glory,  with  many 
other  things  of  the  same  importance,  and  that  the  gospel  or 
the  doctrine  of  the  gospel  is  the  new  covenant,  which  is  only 
a  perspicuous  declaration  of  it,  are  things  that  may  become 
these  new  sons  of  the  church  of  England,  which  the  elder 
church  would  not  have  borne  wathal. 

Secondly,  The  reader  may  take  notice,  that  in  some  other 
discourses  of  mine  now  published,  which  were  all  of  them 
finished  before  I  had  the  advantage  to  peruse  the  friendly 
and  judicious  animadversions  of  this  author,  he  will  find 
most  of  the  matters  which  he  excepts  against,  both  cleared, 
proved,  and  vindicated.  And  that  those  principles  which 
he  directs  his  opposition  against,  are  so  established,  as  that 


446  A    VINDICATION    OF 

I  neither  expect  nor  fear  any  such  assault  upon  them  from 
this  sort  of  men,  as  becometh  a  serious  debate  on  things  of 
this  iiature. 

Thirdly,  That  I  have  confined  myself  in  the  consideration 
of  this  author's  discourse  unto  what  I  was  personally  con- 
cerned in,  without  looking  at,  or  accepting  of  the  advan- 
tages which  offered  themselves  of  reflecting  upon  him, 
either  as  unto  the  matter  of  his  discourses,  or  unto  the 
manner  of  expressing  himself  in  its  delivery.  For  (besides 
that  I  have  no  mind,  and  that  for  many  reasons,  to  enter 
voluntarily  into  any  contest  with  this  man),  the  mistakes 
which  he  hath  apparently  been  led  unto  by  ignorance  or 
prejudice,  his  fulsome  errors  against  the  Scripture,  the  doc- 
trine of  the  ancient  church,  and  the  church  of  England,  are 
so  multiplied  and  scattered  throughout  the  whole,  that  a  dis- 
covery and  confutation  of  them  will  scarce  deserve  the  ex- 
pense of  time  that  must  be  wasted  therein,  until  a  more 
plausible  countenance  or  strenuous  defence  be  given  unto 
them.  And  as  for  what  he  aimeth  at,  I  know  well  enough 
where  to  find  the  whole  of  it,  handled  with  more  civility 
and  appearance  of  reason,  and  therefore  when  I  am  free  or 
resolved  to  treat  concerning  them,  I  shall  do  so  in  the  con- 
sideration of  what  is  taught  by  his  authors  and  masters,  and 
not  of  what  he  hath  borrowed  from  them. 

Fourthly,  I  shall  assure  the  reader,  that  as  a  thousand 
of  such  trifling  cavillers  or  revilers,  as  I  have  had  some  to 
deal  withal,  shall  neither  discourage  nor  hinder  me  in  the 
remaining  service  which  I  may  have  yet  to  fulfil  in  the  pa- 
.tience  of  God  for  the  church  of  Christ,  and  truth  of  the 
gospel ;  nor  it  may  be  occasion  me  any  more  to  divert  in  the 
least  unto  the  consideration  of  what  they  whisper  or  clamour, 
unless  they  are  able  to  betake  themselves  unto  a  more  sober 
and  Christian  way  of  handling  things  in  controversy  ;  so  if 
they  will  not  or  dare  not  forego  this  supposed  advantage  of 
reproaching  the  doctrine  of  nonconformists,  under  which 
pretence  they  openly  and  as  yet  securely  scorn  and  deride 
them,  when  they  are  all  of  them  the  avowed  doctrines  of  all 
the  reformed  churches,  and  of  this  of  England  in  particular  • 
and  if  they  think  it  not  meet  to  oppose  themselves  and  en- 
deavours, unto  those  writings  which  have  been  composed 
and  published  professedly  in  the  declaration  and  defence  of 


THE    PRECEDING    DISCOURSE.  447 

the  truth  scoffed  at  and  impugned  by  them,  but  choose 
rather  to  exercise  their  skill  and  anger  on  passages  rent  out 
of  practical  discourses,  accommodated  in  the  manner  of  their 
delivery  unto  the  capacity  of  the  community  of  believers,  as 
it  is  fit  they  should  be  ;  I  do  suppose  that  at  one  time  or 
other,  from  one  hand  or  another,  they  may  meet  with  some 
such  discourse  concerning  justification,  and  the  imputation 
of  the  righteousness  of  Christ,  as  may  give  them  occasion 
to  be  quiet,  or  to  exercise  the  best  of  their  skill  and  indus- 
try in  an  opposition  unto  it ;  as  many  such  there  are  already 
extant,  which  they  wisely  take  no  notice  of,  but  only  rave 
against  occasional  passages  in  discourses  of  another  nature  ; 
unless  they  resolve  on  no  occasion  to  forego  the  shelter  they 
have  betaken  themselves  unto.  a 


A 

BRIEF   DECLARATION 


AND 


VINDICATION 


OF    THE 


DOCTRINE  OF  THE  TRINITY 


AS     ALSO    OF 


THE  PERSON  AND  SATISFACTION  OF  CHRIST: 


ACCOMMODATED  TO  THE  CAPACITY 

AND  USE  OF  SUCH  AS  MAY  BE  IN  DANGER  TO  BE  SEDUCED;  AND 

THE   ESTABLISHMENT   OF   THE  TRUTH. 


Search  the  Scriptures. — John  v.  39. 


VOL.  X.  2   o 


IMPRIMATUR, 
ROB.  GROVE,  R.  P.  D. 

Episcop.  Lond.  a  Sac.  Dom. 


Feb.  3,  1668-9. 


TO    THE    READER. 


Christian  Reader, 

This  small  treatise  bath  no  other  design  but  thy  good, 
and  establishment  in  the  truth.  And  therefore  as 
laying  aside  that  consideration  olone,  I  could  desi- 
rously have  been  excused  from  the  labour  of  those 
hours  which  were  spent  in  its  composure ;  so  in  the 
work  itself,  I  admitted  no  one  thought,  but  how  the 
things  treated  of  in  it,  might  and  ought  to  be  managed 
unto  thy  spiritual  benefit  and  advantage.  Other  de- 
signs most  men  have  in  writing  what  is  to  be  exposed 
to  public  view,  and  lawfully  may  have  so  ;  in  this  I 
have  nothing  but  merely  thy  good.  I  have  neither 
been  particularly  provoked,  nor  opposed  by  the  adver- 
saries of  the  truth  here  pleaded  for  ;  nor  have  any  need 
from  any  self  respect,  to  publish  such  a  small  plain  dis- 
course as  this  ;  love  alone  to  the  truth,  and  the  welfare 
of  thy  soul,  have  given  efficacy  to  their  importunity 
who  pressed  me  to  this  small  service. 

The  matters  here  treated  of,  are  on  all  hands  con- 
fessed to  be  of  the  greatest  moment ;  such  as  the  eternal 
welfare  of  the  souls  of  men,  is  immediately  and  di- 
rectly concerned  in.  This  all  those  who  believe  the 
sacred  truths  here  proposed  and  explained,  do  unani- 
mously profess  and  contend  for  ;  nor  is  it  denied  by 
those  by  whom  they  are  opposed.  There  is  no  need 
therefore  to  give  thee  any  especial  reasons  to  evince 
thy  concernment  in  these  things,  nor  the  greatness  of 
that  concernment,  thereby  to   induce  thee  unto  their 

serious  consideration.     It  were  well  indeed  that  these 

2  g2 


CCCclii  TO    THE    READER. 

great,  sacred,  and  mysterious  truths,  might  without 
contention  or  controversies  about  them,  be  left  unto 
the  faith  of  believers  as  proposed  in  the  Scripture,  with 
that  explanation  of  them  which  in  the  ordinary  minis- 
try and  dispensation  of  the  gospel  is  necessary  and 
required. 

Certainly  these  tremendous  mysteries,  are  not  by  us 
willingly  to  be  exposed,  or  prostituted  to  the  cavils  of 
every  perverse  querist  and  disputer  ;  those  o-v^TjTJjrat  tow 
alwvoQ  TovTov;  whose  pretended  wisdom,  indeed  ignorance, 
darkness,  and  folly,  God  hath  designed  to  confound 
and  destroy  in  them  and  by  them.  For  my  part,  I  can 
assure  thee,  reader,  I  have  no  mind  to  contend  and 
dispute  about  these  things,  which  I  humbly  adore  and 
believe  as  they  are  revealed.  It  is  the  importunity  of 
adversaries,  in  their  attempts  to  draw  and  seduce  the 
souls  of  men  from  the  truth  and  simplicity  of  the  gospel 
in  these  great  fundamentals  of  it,  that  alone  can  justify 
any  to  debate  upon,  or  iristically  to  handle  these  awful 
mysteries.  This  renders  it  our  duty,  and  that  indis- 
pensably, inasmuch  as  we  are  required  to  '  contend  ear- 
nestly for  the  faith  once  delivered  unto  the  saints.' 
But  yet  also  when  this  necessity  is  imposed  on  us,  we 
are  by  no  means  discharged  from  that  humble  reverence 
of  mind,  wherewith  we  ought  always  to  be  conversant 
about  them  ;  nor  from  that  regard  unto  the  way  and 
manner  of  their  revelation  in  the  Scripture,  which  may 
preserve  us  from  all  unnecessary  intermixture  of  liti- 
gious or  exotic  phrases  and  expressions,  in  their  asser- 
tion and  declaration.  1  know  our  adversaries  could 
upon  the  matter  decry  any  thing  peculiarly  mysterious 
in  these  things ;  although  they  are  frequently  and  em- 
phatically in  the  Scriptures  affirmed  so  to  be.  But 
whilst  they  deny  the  mysteries  of  the  things  them- 
selves, which  are  such  as  every  way  become  the  glorious, 
being  and  wisdom   of  God,  they  are  forced  to  assign 


TO    THE    READER.  CCCcliil 

such  an  enigmatical  sense  unto  the  words,  expressions, 
and  propositions,  wherein  they  are  revealed  and  de- 
clared in  the  Scripture,  as  to  turn  almost  the  whole  gos- 
pel into  an  allegory,  wherein  nothing  is  properly  ex- 
pressed, but  in  some  kind  of  allusion  unto  what  is  so 
elsewhere  ;  which  irrational  way  of  proceeding,  leaving 
nothing  certain  in  what  is  or  may  be  expressed  by 
word  or  writing,  is  covered  over  with  a  pretence  of 
right  reason,  which  utterly  refuseth  to  be  so  employed. 
These  things  the  reader  will  find  afterward  made  ma- 
nifest, so  far  as  the  nature  of  this  brief  discourse  will 
bear.  And  I  shall  only  desire  these  few  things  of  him 
that  intends  its  perusal.  First,  That  he  would  not  look 
on  the  subject  here  treated  of,  as  the  matter  of  an  ordi- 
nary controversy  in  religion  : 

Neque  enlni  hie  levia  aut  ludicra  petuntur 

PraBinia;  lectorii  de  vita  aniinasque  salute 
Certaturja 

They  are  things  which  immediately  and  directly  in 
themselves  concern  the  eternal  salvation  of  the  souls  of 
men ;  and  their  consideration  ought  always  to  be  at- 
tended with  a  due  sense  of  their  weight  and  impor- 
tance. Secondly,  Let  him  bring  with  him  a  due  reve- 
rence of  the  majesty  and  infinite,  incomprehensible 
nature  of  God,  as  that  which  is  not  to  be  prostituted  to 
the  captious  and  sophistical  scanning  of  men  of  corrupt 
minds,  but  to  be  humbly  adored  according  to  the  reve- 
lation that  he  hath  made  of  himself.  Thirdly,  That  he 
be  willing  to  submit  his  soul  and  conscience,  to  the 
plain  and  obvious  sense  of  Scripture  propositions  and 
testimonies,  without  seeking  out  evasions  and  pretences 
for  unbelief.  These  requests  I  cannot  but  judge  equal, 
and  fear  not  the  success,  where  they  are  sincerely  com- 
plied withal. 

-Ncc  enim  levia  aut  ludicra  petuntur 


Frsmia,  sed  Tumi  de  vita  et  sanguine  certant. — Virg.  JEn,  xii.  764. 


CCCcliv  TO    THE    READER. 

I  have  only  to   add,  that  in  handling  the  doctrine 
of  the  satisfaction  of  Christ,  I  have  proceeded  on  that 
principle,  which  as  it  is  fully  confirmed  in  the  Scrip- 
ture, so  it  hath  been  constantly  maintained  and  ad- 
hered unto  by  the  most  of  those,  who  with  judgment 
and  success  have  managed  these  controversies  against 
the  &)cinians.     And  this  is,  that  the  essential  holiness 
of  God,  with  his  justice  or  righteousness,  as  the  su- 
preme Governor  of  all,  did  indispensably  require  that 
sin  should  not  absolutely  go  unpunished ;  and  that  it 
should  do  so  stands  in  a  repugnancy  to  those  holy  pro- 
perties of  his   nature.     This,  I  say,  hath  been  always 
constantly  maintained  by  far  the  greatest  number  of 
them,    who  have   thoroughly  understood  the   contro- 
versy in  this  matter,  and  have  successfully  engaged  in 
it.     And  as  their   arguments  for   their  assertion,  are 
plainly  unanswerable,  so  the  neglect  of  abiding  by  it, 
is  causelessly  to  forego  one  of  the  most  fundamental 
and  invincible  principles  in  our  cause.     He  who  first 
laboured  in  the  defence  of  the  doctrine  of  the  satisfac- 
tion of  Christ,  after  Socinus  had  formed  his  imagina- 
tions about  the  salvation  that  he  wrought,  and  began 
to  dispute  about  it,  was  Covetus,  a  learned  man,  who 
laid  the  foundation  of  his  whole  disputation  in  the 
justice  of  God,  necessarily  requiring  and  indispensably 
the  punishment  of  sin.     And  indeed  the  state  of  the 
controversy  as  it  is  laid  down  by  Socinus,  in  his  book 
'De  Jesu  Christo  Servatore,'  which  is  an  answer  to  this 
Covetus,  is   genuine,  and  that  which  ought  not  to  be 
'  receded  from,  as  having  been  the  direct  ground  of  all 
the  controversial  writings  on  that  subject,  which  have 
since  been  published  in   Europe.     And  it  is  in  these 
words  laid  down  by  Socinus  himself.     '  Communis  et 
orthodoxa  (ut   asseris)  sententia  est,  Jesum  Christum 
ideo  servatorem  nostrum  esse,  quia  divinse  justicise  per 
quam  peccatores  damnari  merebamur,  pro  peccatis  nos- 


TO    THE    READER.  ^         CCCclv 

tris  plene  satisfecerit ;  quae  satisfactio  per  fidem  impu- 
tatur  nobis  ex  dono  Dei  credentibus.'    This  he  ascribes 
to  Covet.     The  common  and  orthodox  judgment  is, 
that  Jesus  Christ  is  therefore  our  Saviour,  because  he 
hath  satisfied  the  justice  of  God,  by  which  we  being 
sinners  deserved  to  be  condemned  for  all  our  sins.     In 
opposition  whereunto  he  thus  expresseth  his  own  opi- 
nion.    '  Ego  vero   censeo  et  orthodoxam  sententiam 
esse  arbitror,  Jesum  Christum  ideo  servatorem  nostrum 
esse,  quia  salutis  seternse  viam  nobis  annuntiaverit,  con- 
firmaverit,  et  in  sua  ipsius  persona,  cum  vitae  exemplo, 
turn  ex  mortuis  resurgendo,  manifeste  ostenderit,  vitam- 
que  seternam  nobis  ei   fidem  habentibus  ipse  daturus 
sit.     Divinse  autemjustitiee,  per  quam  peccatores  dam- 
nari  meremur,  pro  peccatis  nostris  neque  ilium  satis- 
fecisse,  neque  ut  satisfaceret,  opus  fuisse  arbitror.'     '  I 
judge  and  suppose  it  to  be  the  orthodox  opinion,  that 
Jesus  Christ  is  therefore  our  Saviour,  because  he  hath 
declared  unto  us  the  way  of  eternal  salvation,  and  con- 
firmed  it   in  his  own  person  ;  manifestly  shewing  it, 
both  by  the  example  of  his  life,  and  by  rising  from  the 
dead  ;  and  in  that  he  will  give  eternal  life  unto  us  be- 
lieving  in  him.     And  I  affirm   that  he  neither  made 
satisfaction  to  the  justice  of  God,  whereby  we  deserved 
to  be  damned  for  our  sins,  nor  was  there  any  need  that 
he  should  so  do.'  This  is  the  true  state  of  the  question; 
and  the  principal  subtlety  of  Crellius,  the  great  de- 
fender of  this  part  of  the  doctrine  of  Socinus,  in  his 
book  of  the  '  Causes  of  the  Death  of  Christ,'  and  the  de- 
fence of  this  book  'De  Jesu  Christo  Servatore,'  consists 
in  speaking  almost  the   same  words  with  those  whom 
he  doth  oppose,  but  still  intending  the  same  things 
with  Socinus  himself.     This  opinion,  as  was  said   of 
Socinus,  Covetus  opposed  and   everted  on  the  princi- 
ple before-mentioned. 

The  same  truth  was  confirmed  also  by  Zarnovitius, 


CCCclvi  TO    THE    READER.  ^ 

who  first  wrote  against  Socinus's  book  ;  as  also  by  Otto 
Casmannus,  who  engaged  in  the  same  work ;  and  by 
Abraham  Salinarius.  Upon  the  same  foundation  do  pro- 
ceed, Parseus,  Piscator,  Lubbertus,Lucius,Camero,Voe- 
tius,  Amiraldus,  Placaeus,  Rivetus,  Walseus,  Thysius, 
Altingius,  Maresius,  Essenius,  Arnoldus,  Turretinus, 
Baxter,  with  many  others.  The  Lutherans,  who  have 
managed  these  controversies,  as  Tarnovius,  Meisnerus, 
Calovius,  Stegmannus,  Martinius,  Franzius,  with  all 
others  of  their  way  have  constantly  maintained  the 
same  great  fundamental  principle  of  this  doctrine  of 
the  satisfaction  of  Christ;  and  it  hath  well,  and  solidly 
been  of  late  asserted  among  ourselves  on  the  same 
foundation.  And  as  many  of  these  authors  do  ex- 
pressly blame  some  of  the  schoolmen,  as  Aquinas,  Du- 
randus,  Biel,  Tataretus,  for  granting  a  possibility  of 
pardon  without  satisfaction,  as  opening  a  way  to  the 
Socinian  error  in  this  matter ;  so  also  they  fear  not  to 
affirm,  that  the  foregoing  of  this  principle  of  God's 
vindictive  justice  indispensably  requiring  the  punish- 
ment of  sin,  doth  not  only  weaken  the  cause  of  the 
truth,  but  indeed  leave  it  indefensible.  However  I 
suppose,  men  ought  to  be  wary  how  they  censure  the 
authors  mentioned,  as  such  who  expose  the  cause  they 
undertook  to  defend,  unto  contempt ;  for  greater,  more 
able,  and  learned  defenders,  this  truth  hath  not  as  yet 
found,  nor  doth  stand  in  need  of. 

J.  O. 


THE    PREFACE. 


The  disciples  of  our  Lord  Jesus  Christ  having  made 
that  great  confession  of  him,  in  distinction  and  oppo- 
sition unto  them  who  accounted  him  only  as  a  prophet, 
*  Thou  art  Christ  the  Son  of  the  living  God ;'  Matt, 
xvi.  14 — 16.  he  doth  on  the  occasion  thereof,  give  out 
unto  them  that  great  charter  of  the  churches  stability 
and  continuance ;  '  Upon  this  rock  I  will  build  my 
church,  and  the  gates  of  hell  shall  not  prevail  against 
its;'  ver.  18.  He  is  himself  the  rock  upon  which  his 
church  is  built ;  as  God  is  called  the  rock  of  his  people, 
on  the  account  of  his  eternal  power  and  immutability  ; 
Deut.  xxxii.  4.  18.  31.  Isa.  xxvi.  4.  And  himself  the 
spiritual  rock  which  gave  out  supplies  of  mercy  and 
assistance  to  the  people  in  the  wilderness ;  1  Cor.  x.  4. 
The  relation  of  the  professing  church  unto  this  rock, 
consists  in  the  faith  of  this  confession,  that  he  '  is  Christ 
the  Son  of  the  living  God.'  This  our  Lord  Jesus  Christ 
hath  promised  to  secure  against  all  attempts  ;  yet  so 
as  plainly  to  declare,  that  there  should  be  great  and 
severe  opposition  made  thereunto.  For  whereas  the 
prevalency  of  the  gates  of  hell  in  an  enmity  unto  this 
confession  is  denied,  a  great  and  vigorous  attempt  to 
prevail  therein  is  no  less  certainly  foretold  ;  neither 
hath  it  otherwise  fallen  out.  In  all  ages  from  the  first 
solemn  foundation  of  the  church  of  the  New  Testament, 
it  hath  one  way  or  other  been  fiercely  attempted  by 
the '  gates  of  hell.'  For  some  time  after  the  resurrection 
of  Christ  from  the  dead,  the  principal  endeavours  of 
Satan,  and  men  acting  under  him,  or  acted  by  him, 
were  pointed  against  the  very  foundation  of  the  church, 


CCCclviii  THE    PREFACE. 

as  laid  in  the  expression  before-mentioned.  Almost 
all  the  errors  and  heresies  wherewith  for  three  or  four 
centuries  of  years  it  was  perplexed,  were  principally 
against  the  person  of  Christ  himself,  and  consequently 
the  nature  and  being  of  the  holy  and  blessed  Trinity. 
But  being  disappointed  in  his  design  herein,  through 
the  watchful  care  of  the  Lord  Christ  over  his  promise  ; 
in  the  following  ages,  Satan  turned  his  craft  and  vio- 
lence against  sundry  parts  of  the  superstructure  ;  and 
by  the  assistance  of  the  Papacy  cast  them  into  confu- 
sion, nothing,  as  it  were,  remaining  firm,  stable,  and  in 
order,  but  only  this  one  confession,  which  in  a  particu- 
lar manner  the  Lord  Christ  hath  taken  upon  himself  to 
secure. 

In  these  latter  ages  of  the  world,  the  power  and 
care  of  Jesus  Christ  reviving  towards  his  church  in  the 
reformation  of  it,  even  the  ruined  heaps  of  its  buildino- 
have  been  again  reduced  into  some  tolerable  order  and 
beauty.  The  old  enemy  of  its  peace  and  welfare  fall- 
ing hereby  under  a  disappointment,  and  finding  his 
travail  and  labour  for  many  generations  in  a  great  part 
frustrate,  he  is  returned  again  to  his  old  work  of  attack- 
ing the  foundation  itself;  as  he  is  un weary  and  rest- 
less, and  can  be  quiet  neither  conqueror  nor  con- 
quered ;  nor  will  be  so,  until  he  is  bound  and  cast  into 
the  lake  thatburneth  with  fire.  For  no  sooner  had  the 
reformation  of  religion  firmed  itself  in  some  of  the  Eu- 
ropean provinces,  but  immediately,  in  a  proportion  of 
distance  not  unanswerable  unto  what  fell  out  from  the 
first  foundation  of  the  church,  sundry  persons  by  the 
instigation  of  Satan  attempted  the  disturbance  and  ruin 
of  it,  by  the  very  same  errors  and  lieresies  about  the 
Trinity,  the  person  of  Christ,  and  his  offices,  the  per- 
son of  the  Holy  Ghost  and  his  grace,  wherewith  its 
first  trouble  and  ruin  was  endeavoured.  And  hereof 
we  have  of  late  an  instance  given  among  ourselves ; 


THE    PREFACE.  CCCcUx 

and  tliat  so  notoriously  known,  through  a  mixture  of 
imprudence  and  impudence  in  the  managers  of  it,  that 
a  very  brief  reflection  upon  it  will  suffice  unto  our  pre- 
sent design. 

It  was  always  supposed,  and  known  to  some,  that 
there  are  sundry  persons  in   this  nation,  who  having 
been  themselves  seduced  into  Socinianism,  did  make 
it  their  business  under  various  pretences  to  draw  others 
into  a  compliance  Avitli  them  in  the  same  way  and  per- 
suasion.    Neither  hath  this  for  sundry  years  been  so 
secretly  carried,  but  that  the  design  of  it  hath  variously 
discovered  itself  by  overt  acts  of  conferences,  disputa- 
tions, and  publishing  of  books  ;  which  last  way  of  late 
hath   been   sedulously  pursued.     Unto  these  three  is 
now  a  visible  accession  made,   by  that  sort  of  people 
whom  men  will  call  Quakers,  from  their  deportment  at 
the  first  erection  of  their  way,  long  since  deserted  by 
them  ;  until  by  some  new  revolutions  of  opinions,  they 
cast  themselves  under  a  more   proper    denomination. 
That  there  is  a  conjunction  issued  between  both  these 
sorts  of  men,  in  an  opposition  to  the  holy  Trinity,  with 
the  person  and  grace  of  Christ,  the  pamphlets  of  late 
published  by  the   one   and  the  other  do  sufficiently 
evince.     For  however  they  may  seem  in  sundry  things 
as  yet  to  look  divers  ways,  yet,  like  Sampson's  foxes, 
they  are  knit  together  by  the  tail  of  consent  in  these 
fire-brand  opinions,  and  jointly  endeavour  to  consume 
the  standing  corn  of  the  church  of  God.     And  their 
joint  management  of  their  business  of  late,  hath  been 
as  though  it  were  their  design,  to  give  as  great  a  vogue 
and  report  to  their  opinions,  as  by  any  ways  they  are 
able.     Hence  besides  their  attempts  to  be  proclaiming 
their  opinions  under  various  pretences,  in  all  assem- 
_blies  wheremito  they  may  intrude  themselves,  as  they 
know  without  trouble,  they  are  exceeding  sedulous  in 
scattering  and  giving  away,  yea  imposing  gratis,  and 


CCCClx  THE    PREFACE. 

as  to  some  ingratiis,  their  small  books  which  they  pub- 
lish, upon  all  sorts  of  persons  promiscuously,  as  they 
have  advantage  so  to  do.  By  this  means  their  opinions 
being  of  late  become  the  talk  and  discourse  of  the 
common  sort  of  Chnstians,  and  the  exercise  of  many, 
amongst  whom  are  not  a  few,  that  on  sundry  accounts, 
which  I  shall  not  mention,  may  possibly  be  exposed 
unto  disadvantage  and  prejudice  thereby,  it  hath  been 
thought  meet  by  some,  that  the  sacred  truths  which 
these  men  oppose,  should  be  plainly  and  briefly  as- 
serted and  confirmed  from  the  Scripture ;  that  those 
of  the  meanest  sort  of  professors,  who  are  sincere  and 
upright,  exercising  themselves  to  keep  a  good  con- 
science in  matters  of  faith  and  obedience  to  God,  may 
have  somewhat  in  a  readiness,  both  to  guide  them  in 
their  farther  inquiry  into  the  truth,  as  also  to  confirm 
'their  faith  in  what  they  have  already  received,  when  at 
any  time  it  is  shaken  or  opposed  by  the  *  cunning 
sleights  of  men  that  lie  in  wait  to  deceive.' 

And  this  compriseth  the  design  of  the  ensuing  dis- 
course. It  may  possibly  be  judged  needless  by  some, 
as  it  was  in  its  first  proposal  by  him  by  whom  it  is 
written,  and  that  because  this  matter  at  present  is  by 
an  especial  providence  cast  on  other  hands,  who  both 
have,  and  doubtless,  as  occasion  shall  require,  will  well 
acquit  themselves  in  the  defence  of  the  truths  opposed. 
Not  to  give  any  other  account  of  the  reasons  of  this 
small  undertaking,  it  may  sufi&ce,  that  '  in  publico  dis- 
crimine  omnis  homo  miles  est.'  Every  man's  concern- 
ment lying  in  a  common  danger,  it  is  free  for  every 
one  to  manage  it  as  he  thinks  best,  and  is  able,  so  it 
be  without  prejudice  to  the  whole,  or  the  particular 
concerns  of  others.  If  a  city  be  on  fire,  whose  bucket 
that  brings  water  to  quench  it  ought  to  be  refused  ? 
The  attempt  to  cast  fire  into  the  city  of  God,  by  the 
opinions  mentioned,  is  open  and  plain,  and  a  timely 


THE    PREFACE.  CCCclxi 

Stop  being  to  be  put  unto  it,  the  more  hands  are  orderly 
employed  in  its  quenching,  the  more  speedy  and  se- 
cure is  the  effect  like  to  be. 

Now,  because  the  assertors  of  the  opinions  men- 
tioned do  seem  to  set  out  themselves  to  be  some  great 
ones,  above  the  ordinary  rate  of  men,  as  having  found 
out,  and  being  able  publicly  to  maintain  such  things, 
as  never  would  have  entered  into  the  minds  of  others 
to  have  thought  on,  or  conceived;  and  also  that  they 
seem  with  many  to  be  thought  worthy  of  their  consi- 
deration because  they  now  are  new,  and  such  as  they 
have  not  been  acquainted  withal,  I  shall  in  this  prefa^ 
tory  entrance,  briefly  manifest  that  those  who  have 
amongst  us  undertaken  the  management  of  these  opi- 
nions, have  brought  nothing  new  unto  them,  but  either 
a  little  contemptible  sophistry  and  caption  of  words 
on  the  one  hand,  or  futilous,  affected,  unintelligible 
expressions  on  the  other;  the  opinions  themselves  be- 
ing no  other,  but  such  as  the  church  of  God  having 
been  opposed  by,  and  troubled  with,  from  the  begin- 
ning, hath  prevailed  against,  and  triumphed  over,  in  all 
generations.  And  were  it  not  that  confidence  is  the 
only  relief  which  engaged  impotency  adheres  unto, 
and  expects  supplies  from,  I  should  greatly  admire 
that  those  amongst  us  who  have  undertaken  an  enforce- 
ment of  these  old  exploded  errors,  whose  weakness 
doth  so  openly  discover  and  proclaim  itself  in  all  their 
endeavours,  should  judge  themselves  competent  to  give 
a  new  spirit  of  life  to  the  dead  carcase  of  these  rotten 
heresies,  which  the  faith  of  the  saints  in  all  ages  hath 
triumphed  over;  and  which  truth  and  learning  have, 
under  the  care  and  watchfulness  of  Christ,  so  often 
baffled  out  of  the  world. 

The  Jews  in  the  time  of  our  Saviour's  converse  on 
the  earth,  being  fallen  greatly  from  the  faith  and  wor- 
ship of  their  forefathers,  and  ready  to  sink  into  their 


CCCclxii  THE    PREFACE. 

last  and  utmost  apostacy  from  God,  seem  amongst 
many  other  truths,  to  have  much  lost  that  of  the  doc- 
trine of  the  holy  Trinity,  and  of  the  person  of  the  Mes- 
siah. It  was  indeed  suited  in  the  dispensation  of  God, 
unto  the  work  that  the  Lord  Jesus  had  to  fulfil  in  the 
world,  that  before  his  passion  and  resurrection,  the 
knowledo;e  of  his  divine  nature  as  unto  his  individual 
person,  should  be  concealed  from  the  most  of  men. 
For  this  cause,  although  he  was  *  in  the  form  of  God, 
and  thought  it  no  robbery  to  be  equal  with  God,  yet 
he  made  himself  of  no  reputation,  by  taking  on  him 
the  form  of  a  servant,  and  made  in  the  likeness  of  men, 
that  being  found  in  the  fashion  of  a  man,  he  might  be 
obedient  unto  death;'  Phil.  ii.  7 — 9.  whereby  his  divine 
glory  was  veiled  for  a  season,  until  he  was  '  declared 
to  be  the  Son  of  God  with  power,  according  unto  the 
spirit  of  holiness,  by  the  resurrection  from  the  dead  ;'. 
Rom.  i.  4.  and  then  '  was  glorified  with  that  glory 
which  he  had  with  the  Father  before  the  world  was  ;' 
John  xviii.  3.  And  as  this  dispensation  was  needful  unto 
the  accomplishment  of  the  whole  work  which  as  our 
mediator  he  had  undertaken,  so  in  particular,  he  who 
was  in  himself  the  Lord  of  hosts,  a  sanctuary  to  them 
that  feared  him,  became  hereby,  '  a  stone  of  stumbling, 
and  a  rock  of  offence  to  both  the  houses  of  Israel,  for 
a  gin  and  for  a  snare  to  the  inhabitants  of  Jerusalem  ;' 
Isa.  viii.  13,  14.  See  Luke  ii.  34.  Rom.  ix.  33.  I  Pet. 
ii.  8.  Isa.  xxviii.  26.  But  yet  notwithstanding,  as  oc- 
casions required,  suitably  unto  his  own  holy  ends  and 
designs,  he  forbare  not  to  give  plain  and  open  testi- 
mony to  his  own  divine  nature  and  eternal  pre-exist- 
ence  unto  his  incarnation.  And  this  was  it,  which  of 
all  other  things  most  provoked  the  carnal  Jews  with 
whom  he  had  to  do  ;  for  having,  as  was  said,  lost 
the  doctrine  of  the  Trinity  and  person  of  the  Messiah 
in  a  great  measure,  whenever  he  asserted  his  Deity, 


THE    PREFACE.  CCCclxiii 

they  were  immediately  enraged,  and  endeavoured  to 
destroy  him.  So  was  it  plainly,  John  viii.  56 — 59. 
Saith  he,  '  Your  father  Abraham  rejoiced  to  see  my 
day:  and  he  saw  it  and  was  glad.  Then  said  the  Jews 
unto  him,  Thou  art  not  yet  fifty  years  old,  and  hast  thou 
seen  Abraham?  Jesus  said  unto  them,  Verily,  verily,  I 
say  unto  you,  Before  Abraham  was,  I  am.  Then  took 
they  up  stones  to  cast  at  him.'  So  also,  John  x.  30 — 33. 
'  I  and  my  Father  are  one.  Then  the  Jews  took  up  stones 
again  to  stone  him.  Jesus  answered  them.  Many  good 
works  have  I  shewed  you  from  my  Father;  for  which 
of  those  works  do  ye  stone  me  ?  The  Jews  answered 
him,  saying,  For  a  good  work  we  stone  thee  not;  but  for 
blasphemy;  and  because  that  thou,  being  a  man,  makest 
thyself  God.'  They  understood  well  enough  the  mean- 
ing of  those  works,  '  I  and  my  Father  are  one ;' 
namely,  that  they  were  a  plain  assertion  of  his  being 
God.  This  caused  their  rag^e.  And  this  the  Jews  all 
abide  by  to  this  day  ;  namely,  that  he  declared  himself 
to  be  God,  and  therefore  they  slew  him.  Whereas, 
therefore,  the  first  discovery  of  a  plurality  of  persons 
in  the  divine  essence  consists  in  the  revelation  of  the 
divine  nature  and  personality  of  the  Son,  this  being 
opposed,  persecuted,  and  blasphemed  by  these  Jews, 
they  may  be  justly  looked  upon  and  esteemed  as  the 
first  assertors  of  that  misbelief,  which  now  some  seek 
again  so  earnestly  to  promote.  The  Jews  persecuted 
the  Lord  Christ,  because  he  being  a  man,  declared 
himself  also  to  be  God;  and  others  are  ready,  to  revile 
and  reproach  them,  who  believe  and  teach  what  he 
declared. 

After  the  resurrection  and  ascension  of  the  Lord 
Jesus,  all  things  being  filled  with  tokens,  evidences, 
and  effects  of  his  divine  nature  and  power ;  Rom.  i.  4. 
the  church  that  began  to  be  gathered  in  his  name,  and 
according  to  his  doctrine,  being  by  his  especial  insti- 


CCCclxiv  THE    PREFACE. 

tution  to  be  initiated  into  the  express  profession  of  the 
doctrine  of  the  holy  Trinity,  as  being  to  be  baptized  in 
the  name  of  the  Father,  and  the  Son,  and  the  Holy 
Ghost,  which  confession  compriseth  the  whole  of  the 
truth  contended  for,  by  the  indispensable  placing  of  it 
at  the  first  entrance  into  all  obedience  unto  him,  is 
made  the  doctrinal  foundation  of  the  church,  it  conti- 
nued for  a  season  in  the  quiet  and  undisturbed  posses- 
sion of  this  sacred  treasure. 

The  first  who  gave  disquietment  unto  the  disciples 
of  Christ  by  perverting  the  doctrine  of  the  Trinity  was 
Simon  Magus,  with  his  followers ;  an  account  of  whose 
monstrous  figments,  and  unintelligible  imaginations, 
with  their  coincidence  with  what  some  men  dream  in 
these  latter  days,  shall  elsewhere  be  given.  Nor  shall 
I  need  here  to  mention  the  coluvies  of  Gnosticks,  Va- 
lentinians,  Marcionites,  and  Manichees,  the  foundation 
of  all  whose  abominations  lay  in  their  misapprehen- 
sions of  the  being  of  God,  their  unbelief  of  the  Trinity 
and  person  of  Christ,  as  do  those  of  some  others  also. 

In  especial  there  was  one  Cerinthus,  who  was  more 
active  than  others  in  his  opposition  to  the  doctrine  of 
the  person  of  Christ,  and  therein  of  the  holy  Trinity. 
To  put  a  stop  unto  his  abominations,  all  authors  agree 
that  John  writing  his  gospel,  prefixed  unto  it  that 
plain  declaration  of  the  eternal  Deity  of  Christ  which 
it  is  prefaced  withal.  And  the  story  is  well  attested 
by  Irenseus,  Eusebius,  and  others,  from  Polycarpus 
who  was  his  disciple,  that  this  Cerinthus  coming  into 
the  place  where  the  apostle  was,  he  left  it,  adding  as  a 
reason  of  his  departure,  lest  the  building  through  the 
jnst  judgment  of  God  should  fall  upon  them.  And  it 
was  of  the  holy,  wise  providence  of  God,  to  suffer 
some  impious  persons  to  oppose  this  doctrine  before 
the  death  of  that  apostle,  that  he  might  by  infallible 
inspiration  farther  reveal,  manifest,  and  declare  it  to 


THE    PREFACE.  CCCclxV 

the  establishment  of  the  church  in  future  ages.  For 
what  can  farther  be  desired  to  satisfy  the  minds  of 
men,  who  in  any  sense  own  the  Lord  Jesus  Christ,  and 
the  Scriptures,  than  that  this  controversy  about  the 
Trinity  and  person  of  Christ  (for  they  stand  and  fall 
together)  should  be  so  eminently  and  expressly  deter- 
mined, as  it  were  immediately  from  heaven. 

But  he,  with  whom  we  have  to  deal  in  this  matter, 
neither  ever  did,  nor  ever  will,  nor  can  acquiesce  or 
rest  in  the  divine  determination  of  any  thing  which  he 
hath  stirred  up  strife  and  controversy  about.  For  as 
Cerinthus  and  the  Ebionites  persisted  in  the  heresy  of 
the  Jews,  who  would  have  slain  our  Saviour  for  bear- 
ing witness  to  his  own  Deity,  notwithstanding  the  evi- 
dence of  that  testimony,  and  the  right  apprehension 
which  the  Jews  had  of  his  mind  therein  ;  so  he  ex- 
cited others  to  engage  and  persist  in  their  opposition 
to  the  truth,  notwithstanding  this  second  ])articular 
determination  of  it  from  heaven,  for  their  confutation 
or  confusion.  For  after  the  more  weak  and  confused 
oppositions  made  unto  it  by  Theodotus  Coriarius,  Ar- 
temon,  and  some  others,  at  length  a  stout  champion 
appears  visibly  and  expressly  engaged  against  these 
fundamentals  of  our  faith.  This  was  Paulus  Samosa- 
tenus,  bishop  of  the  church  of  Antioch,  about  the  year 
272;  a  man  of  most  intolerable , pride,  passion,  and 
folly ;  the  greatest  that  hath  left  a  name  upon  ecclesi- 
astical records.  This  man  openly  and  avowedly  denied 
the  doctrine  of  the  Trinity,  and  the  Deity  of  Christ,  in 
an  especial  manner.  For  although  he  endeavoured  for 
awhile,  to  cloud  his  impious  sentiments  in  ambiguous 
expressions,  as  others  also  have  done  (Euseb.  lib.  7. 
cap.  27.),  yet  being  pressed  by  the  professors  of  the 
truth,  and  supposing  his  party  was  somewhat  con- 
firmed, he  plainly  defended  his  heresy,  and  was  cast 
out  of  the  church  wherein  he  presided.      Some  sixty 

VOL.   X.  2  H 


CCCclxvi  THE    PREFACE. 

years  after,  Photiiius,  bishop  of  Syrraium,  with  a  pre- 
tence of  more  sobriety  in  life  and  conversation,  under- 
took the  management  of  the  same  design,  with  the 
same  success. 

What  ensued  afterward  among  the  churches  of 
God  in  this  matter,  is  of  too  large  and  diffused  a  na- 
ture to  be  here  reported.  These  instances  I  have  fixed 
on,  only  to  intimate  unto  persons  whose  condition  or 
occasions  afford  them  not  ability  or  leisure  of  them- 
selves, to  inquire  into  the  memorials  of  times  past 
amongst  the  professors  of  the  gospel  of  Christ,  that 
these  oppositions  which  are  made  at  present  amongst 
us  unto  these  fundamental  truths,  and  derived  imme- 
diately from  the  late  renewed  enforcement  of  them 
made  by  Faustus  Socinus  and  his  followers,  are  no- 
thing but  old  baffled  attempts  of  Satan,  against  the 
rock  of  the  church  and  the  building  thereon,  in  the 
confession  of  the  Son  of  the  living  God. 

Now,  as  all  men  who  have  aught  of  a  due  reve- 
rence of  God  or  his  truth  remaining  with  them,  can- 
not but  be  wary  how  they  give  the  least  admittance  to 
such  opinions  as  have  from  the  beginning  been  wit- 
nessed against,  and  condemned  by  Christ  himself,  his 
apostles,  and  all  that  followed  them  in  their  faith  and 
ways  in  all  generations;  so  others,  whose  hearts  may 
tremble  for  the  danger  they  apprehend  which  these 
sacred  truths  may  be  in,  of  being  corrupted  or  de- 
famed by  the  present  opposition  against  them,  may 
know  that  it  is  no  other  but  what  the  church  and  faith 
of  professors  hath  already  been  exercised  with,  and, 
through  the  power  of  him  that  enables  them,  have  con- 
stantly triumphed  over.  And  for  my  part,  I  look  upon 
it  as  a  blessed  effect  of  the  holy,  wise  providence  of 
God,  that  those  who  have  long  harboured  these  abo- 
minations of  denying  the  holy  Trinity,  the  person  and 
satisfaction  of  Christ,  in  their  minds,  but  yet  have  shel- 


THE    PREFACE.  ^  CCCcIxvii 

tered  themselves  from  common  observation  under  the 
shades  of  dark,  obscure,  and  uncouth  expressions,  with 
many  other  specious  pretences,  should  be  given  up  to 
join  themselves  with  such  persons,  and  to  profess  a 
community  of  persuasion  with  them  in  those  opinions, 
as  have  rendered  themselves  infamous  from  the  first 
foundation  of  Christianity,  and  wherein  they  will  as- 
suredly meet  with  the  same  success  as  those  have  done, 
who  have  gone  before  them. 

For  the  other  head  of  opposition  made  by  these 
persons  unto  the  truth  in  reference  unto  the  satisfac- 
tion of  Christ,  and  the  imputation  of  his  righteousness 
thereon  unto  our  justification,  I  have  not  much  to  say 
as  to  the  time  past.  In  general,  the  doctrine  wherein 
they  boast,  being  first  brought  forth  in  a  rude  mishapen 
manner  by  the  Pelagian  heretics,  was  afterward  im- 
proved by  one  Abailardus,  a  sophistical  scholar  in 
France  ;  but  owes  its  principal  form  and  poison  unto 
the  endeavours  of  Faustus  Socinus,  and  those  who  have 
followed  him  in  his  subtle  attempt  to  corrupt  the  whole 
doctrine  of  the  gospel.  Of  these  men  are  those 
amongst  us  who  at  this  day  so  busily  dispute  and  write 
about  the  Trinity,  the  Deity  of  Christ,  and  his  satisfac- 
tion, the  followers  and  disciples.  And  it  is  much  more 
from  their  masters  who  were  some  of  them  men 
learned,  diligent,  and  subtle,  than  from  themselves 
that  they  are  judged  to  be  of  any  great  consideration. 
For  I  can  truly  say,  that  upon  the  sedate  examination 
of  all  that  I  could  ever  yet  hear,  or  get  a  sight  of,  either 
spoken  or  written  by  them,  that  is,  any  amongst  us,  I 
never  yet  observed  an  undertaking  of  so  great  import- 
ance managed  with  a  greater  evidence  of  incompe- 
tency and  inability,  to  give  any  tolerable  countenance 
unto  it.  If  any  of  them  shall  for  the  future  attempt  to 
give  any  new  countenance  or  props  to  their  totterin 
errors,  it  will  doub  tless  be  attended  unto,  by  some 

2  H  2 


CCCclxviii  THE    PREFACE. 

tliose  many,  who  cannot  but  know  that  it  is  incumbent 
on  them,  '  to  contend  earnestly  for  the  faith  once  deli- 
vered unto  the  saints.'  This  present  brief  endeavour 
is  only  to  assist  and  direct  those,  who  are  less  exercised 
in  the  ways  of  managing  controversies  in  religion,  that 
they  may  have  a  brief  comprehension  of  the  truths 
opposed,  with  the  firm  foundations  whereon  they  are 
built,  and  have  in  a  readiness  to  shield  their  faith,  both 
against  the  fiery  darts  of  Satan,  and  secure  their  minds 
against  the  'cunning  sleights  of  men,  who  lie  in  wait  to 
deceive.'  And  wherein  this  discourse  seems  in  any 
thing  to  be  too  brief  or  concise,  the  author  is  not  to 
be  blamed  ;  who  was  confined  unto  these  strait  bounds 
by  those  whose  requests  enjoined  him  this  service. 


TRE 

DOCTRINE 


OF 


THE    HOLY   TRINITY 

EXPLAINED  AND  VINDICATED. 


1  HE  doctrine  of  the  blessed  Trinity  may  be  considered  two 
ways.  First,  In  respect  unto  the  revelation  and  proposal  of 
it  in  the  Scripture,  to  direct  us  unto  the  author,  object,  and 
end  of  our  faith,  in  our  worship  and  obedience.  Secondly, 
As  it  is  farther  declared  and  explained,  in  terms,  expressions, 
and  propositions,  reduced  from  the  original  revelation  of  it, 
suited  thereunto,  and  meet  to  direct  and  keep  the  mind  from 
undue  apprehensions  of  the  things  it  believes;  and  to  de- 
clare them  unto  farther  edification. 

In  the  first  way,  it  consists  merely  in  the  propositions 
wherein  the  revelation  of  God  is  expressed  in  the  Scripture  ; 
and  in  this  regard  two  things  are  required  of  us.  First,  To 
understand  the  terms  of  the  propositions,  as  they  are  enun- 
ciations of  truth  ;  and  secondly.  To  believe  the  things  taught, 
revealed,  and  declared  in  them. 

In  the  first  instance,  no  more,  I  say,  is  required  of  us, 
but  that  we  assent  unto  the  assertions  and  testimonies  of 
God  concerning  himself,  according  to  their  natural  and  ge- 
nuine sense,  as  he  will  be  known,  believed  in,  feared,  and 
worshipped  by  us,  as  he  is  our  Creator,  Lord,  and  Rewarder; 
and  that  because  he  himself  hath  by  his  revelation,  not  only 
warranted  us  so  to  do,  but  also  made  it  our  duty  necessary 
and  indispensable.  Now  the  sum  of  this  revelation  in  this 
matter  is,  that  God  is  one  ;  that  this  one  God,  is  Father, 
Son,  and  Holy  Ghost ;  that  the  Father  is  the  Father  of  the 
Son ;  and  the  Son,  the  Son  of  the  Father ;  and  the  Holy 
Ghost,  the  Spirit  of  the  Father  and  the  Son  ;  and  that  in 
respect  of  this  their  mutual  relation,  they  are  distinct  from 
each  other. 

This  is  the  substance  of  the  doctrine  of  the  Trinity,  as  to 
the  first  direct  concernment  of  faith  therein.  The  first  in- 
tention of  the  Scripture  in  the  revelation  of  God  towards  us 


470  THE    DOCTRINE    OF    THE 

is,  as  was  said,  that  we  might  fear  him,  believe,  worship, 
obey  him,  and  live  unto  him,  as  God.   That  we  may  do  this 
in  a  due  manner,  and  worship  the  only  true  God,  and  not 
adore  the  false  imaginations  of  our  own  minds,  it  declares, 
as  was   said,  that    this  God  is  one,   the  Father,  Son,    and 
Holy  Ghost ;  that  the  Father  is  this  one  God,  and  therefore 
is  to  be  believed  in,  worshipped,  obeyed,  lived  unto,  and  in 
all  things  considered  by  us  as  the  first  cause,  sovereign  Lord, 
and  last  end  of  all ;  that  the  Son,  is  the  one  true  God,  and 
therefore  is  to  be  believed  in,  worshipped,  obeyed,  lived  unto, 
and  in  all  things   considered  by  us  as  the  first  cause,  sove- 
reign Lord,  and   last  end  of  all.     And  so  also  of  the  Holy 
Ghost.     This  is   the  whole  of  faith's  concernment  in  this 
matter,  as  it  respects  the  direct  revelation  of  God  made  by 
himself  in  the  Scripture,  and  the  first  proper  general  end 
thereof.     Let  this  be  clearly  confirmed  by  direct  and  posi- 
tive divine  testimonies  containing  the  declaration  and  reve- 
lation of  God  concerning  himself,  and  faith  is  secured  as  to 
all  its  concerns.     For  it  hath  both  its  proper  formal  object, 
and  is  sufficiently  enabled  to  be  directive  of  divine  worship 
and  obedience. 

The  explication  of  this  doctrine  unto  edification  suitable 
unto  the  revelation  mentioned,  is  of  another  consideration  ; 
and  two  things  are  incumbent  on  us  to  take  care  of  therein. 
First,  That  what  is  affirmed  and  taught,  do  directly  tend  unto 
the  ends  of  the  revelation   itself,  by  informing  and  enlight- 
ening of  the  mind  in  the  knowledge  of  the  mystery  of  it,  so 
far  as  in  this  life  we  are  by  divine  assistance  capable  to  com- 
prehend it ;  that  is,  that  faith  may  be  increased,  strengthened, 
and  confirmed,  against  temptations  and  oppositions  of  Satan, 
and  men  of  corrupt  minds ;  and  that  we  may  be  distinctly 
directed  unto,  and  encouraged  in,  the  obedience  unto,  and 
worship  of,  God  that  are  required  of  us.     Secondly,  That 
nothing  be  affirmed  or  taught  herein,  that  may  beget,  or  oc- 
casion any  undue  apprehensions  concerning  God,  or  our  obe- 
dience unto  him,  with  respect  unto  the  best,  highest,  se- 
curest revelations,  that  we  have  of  him  and  our  duty.  These 
things  being  done  and  secured,  the  end  of  the  declaration  of 
this  doctrine  concerning  God  is  attained. 

In  the  declaration  then  of  this  doctrine  unto  the  edifi- 
cation of  the  church,  there  is  contained  a  farther  explana- 
tion of  the  things  before  asserted,  as  proposed  directly,  and 


TRIXITY    VINDICATED.  471 

in  themselves  as  tlie  object  of  our  faith,  namely,  how  God 
is  one,  in  respect  of  Jiis  nature,  substance,  essence.  Godhead, 
or  divine  being  ;  how,  being  Father,  Son,  and  Holy  Ghost, 
he  subsisteth  in  these  three  distinct  persons,  or  hypostases  : 
and  what  are  their  mutual  respects  to  each  other,  by  which 
as  their  peculiar  properties  giving  them  the  manner  of  their 
subsistence,  they  are  distinguished  one  from  another,  with 
sundry  other  things  of  the  like  necessary  consequence  unto 
the  revelation  mentioned.  And  herein,  as  in  the  application 
of  all  other  divine  truths  and  mysteries  whatever,  yea,  of  all 
moral  commanded  duties,  use  is  to  be  made  of  such  words 
and  expressions  as  it  may  be  are  not  literally  and  formally 
contained  in  the  Scripture ;  but  only  are  unto  our  concep- 
tions and  apprehensions  expository  of  what  is  so  contained. 
And  to  deny  the  liberty,  yea,  the  necessity  hereof,  is  to  deny 
all  interpretation  of  the  Scripture,  all  endeavours  to  express 
the  sense  of  the  words  of  it,  unto  the  understandings  of  one 
another;  which  is  in  a  word  to  render  the  Scripture  itself 
altogether  useless.  For  if  it  be  unlawful  for  me  to  speak  or 
write  what  I  conceive  to  be  the  sense  of  the  words  of  the 
Scripture,  and  the  nature  of  the  thing  signified  and  expressed 
by  them,  it  is  unlawful  for  me  also  to  think  or  conceive  in 
my  mind  what  is  the  sense  of  the  words  or  nature  of  the 
things  ;  which  to  say,  is  to  make  brutes  of  ourselves,  and  to 
frustrate  the  whole  design  of  God  in  giving  unto  us  the  great 
privilege  of  his  word. 

Wherefore  in  the  declaration  of  the  doctrine  of  the  Tri- 
nity, we  may  lawfully,  nay,  we  must  necessarily,  make  use  of 
other  words,  phrases,  and  expressions,  than  what  are  literally 
and  syllabically  contained  in  the  Scripture,  but  teach  no 
other  things. 

Moreover,  whatever  is  so  revealed  in  the  Scripture,  is  no 
less  true  and  divine  as  to  whatever  necessarily  followeth 
thereon,  than  it  is,  as  unto  that  which  is  principally  revealed 
and  directly  expressed.  For  how  far  soever  the  lines  be 
drawn  and  extended,  from  truth  nothing  can  follow  and 
ensue  but  what  is  true  also ;  and  that  in  the  same  kind  of 
truth,  with  that  which  it  is  derived  and  deduced  from.  For 
if  the  principal  assertion  be  a  truth  of  divine  revelation,  so 
is  also  whatever  is  included  therein,  and  which  may  be 
yightly  from  thence  collected.     Henee  it  follows,  that  when 


472  THE    DOCTRINE    OF    THE 

the  Scripture  revealeth  the  Father,  Son,  and  Holy  Ghost, 
to  be  one  God,  seeing  it  necessarily  and  unavoidably  fol- 
lows thereon  that  they  are  one  in  essence,  wherein  alone 
it  is  possible  they  can  be  one  ;  and  three  in  their  distinct 
subsistences,  wherein  alone  it  is  possible  they  can  be  three  ; 
this  is  no  less  of  divine  Revelation,  than  the  first  principle 
from  whence  these  things  follow. 

These  being  the  respects  which  the  doctrine  of  the  Trinity 
falls  under,  the  necessary  method  of  faith  and  reason  in  the 
believing  and  declaring  of  it,  is  plain  and  evident. 

First,  The  revelation  of  it  is  to  be  asserted  and  vindi- 
cated, as  it  is  proposed  to  be  believed  for  the  ends  men- 
tioned. Now  this  is,  as  was  declared,  that  there  is  one  God  ; 
that  this  God  is  Father,  Son,  and  Holy  Ghost ;  and  so,  that 
the  Father  is  God,  so  is  the  Son,  so  is  the  Holy  Ghost. 

This  being  received  and  admitted  by  faith,  the  explica- 
tion of  it  is. 

Secondly,  To  be  insisted  on,  and  not  taken  into  con- 
sideration until  the  others  be  admitted.  And  herein  lies 
the  preposterous  course  of  those  who  fallaciously  and  cap- 
tiously go  about  to  oppose  this  sacred  truth.  They  will 
always  begin  their  opposition,  not  unto  the  revelation  of  it, 
but  unto  the  explanation  of  it,  which  is  used  only  for  far- 
ther edification.  Their  disputes  and  cavils  shall  be  against 
the  Trinity,  essence,  substance,  persons,  personality,  re- 
spects, properties  of  the  divine  persons,  with  the  modes  of 
expressing  these  things,  whilst  the  plain  scriptural  revela- 
tion of  the  things  themselves  from  whence  they  are  but  ex- 
planatory deductions,  is  not  spoken  to,  nor  admitted  into 
confirmation.  By  this  means  have  they  entangled  many 
weak,  unstable  souls,  who  when  they  have  met  with  things  too 
high,  hard,  and  difficult  for  them  (which  in  divine  myste- 
ries they  may  quickly  do),  in  the  explication  of  this  doctrine, 
have  suffered  themselves  to  be  taken  off  from  a  due  consi- 
deration of  the  full  and  plain  revelation  of  the  thing  itself 
in  Scripture  ;  until  their  temptations  being  made  strong,  and 
their  darkness  increased,  it  was  too  late  for  them  to  return 
unto  it ;  as  bringing  along  with  them  the  cavils  wherewith 
they  were  prepossessed,  rather  than  that  faith  and  obedience 
which  is  required.  But  yet  all  this  while  these  explanations 
so  excepted  against,  are  indeed  not  of  any  original  conside- 


TRINITY    VINDICATED.  473 

ration  in  this  matter.  Let  the  direct  express  revelations  of 
the  doctrine  be  firmed,  they  will  follow  of  themselves,  nor 
will  be  excepted  against  by  those  who  believe  and  receive 
it.  Let  that  be  rejected,  and  they  will  fall  of  themselves, 
and  never  be  contended  for  by  those  who  did  make  use  of 
them.     But  of  these  things  we  shall  treat  again  afterward. 

This  therefore  is  the  way,  the  only  way  that  we  rtion- 
ally  can,  and  that  which  in  duty  we  ought  to  proceed  in  and 
by,  for  the  asserting  and  confirming  of  the  doctrine  of  the 
holy  Trinity  under  consideration  ;  namely,  that  we  produce 
divine  revelations  or  testimonies,  vv-herein  faith  may  safely 
rest  and  acquiesce,  that  God  is  one;  that  this  one  God  is 
Father,  Son,  and  Holy  Ghost;  so  that  the  Father  is  God, 
so  also  is  the  Son,  and  the  Holy  Ghost  likewise,  and  as  such 
are  to  be  believed  in,  obeyed,  worshipped,  acknowledged  as 
the  first  cause,  and  last  end  of  all,  our  Lord  and  reward.  If 
tliis  be  not  admitted,  if  somewhat  of  it  be  not  particularly 
denied,  we  need  not,  we  have  no  warrant  or  ground,  to  pro- 
ceed any  farther,  or  at  all  to  discourse  about  the  unity  of 
the  divine  essence,  or  the  distinction  of  the  persons. 

We  have  not  therefore  any  original  contest  in  this  mat- 
ter with  any,  but  such  as  deny  either  God  to  be  one,  or  the 
Father  to  be  God,  or  the  Son  to  be  God,  or  the  Holy  Ghost 
so  to  be.  If  any  deny  either  of  these  in  particular,  we  are 
ready  to  confirm  it  by  sufficient  testimonies  of  Scripture,  or 
clear  and  undeniable  divine  revelation.  When  this  is  evinced 
and  vindicated,  we  shall  willingly  proceed  to  manifest  that 
the  explications  used  of  this  doctrine  unto  the  edification  of 
the  church  are  according  to  truth  ;  and  such  as  necessarily 
are  required  by  the  nature  of  the  things  themselves.  And 
this  gives  us  the  method  of  the  small  ensuing  discourse, 
with  the  reasons  of  it. 

The  first  thing  which  we  affirm  to  be  delivered  unto  us 
by  divine  revelation,  as  the  object  of  our  faith  is,  that  God 
is  one.  1  know  that  this  may  be  uncontrollably  evinced  by 
the  light  of  reason  itself,  unto  as  good  and  quiet  an  as- 
surance as  the  mind  of  man  is  capable  of  in  any  of  its  ap- 
prehensions whatever;  but  I  speak  of  it  now,  as  it  is 
confirmed  unto  us  by  divine  revelation.  How  this  assertion 
of  one  God  respects  the  nature,  essence,  or  divine  being  of 
God,  shall  be  declared  afterward.     At  present  it  is  enough 


474 


THE    UOCTltlNE    OF    THE 


to  represent  the  testimonies  that  he  is  one,  only  one.     And 
because  we  have  no  difference  with  our  adversaries  distinct^ 
ly  about  this  matter,  I  shall  only  name  some  few  of  them. 
Deut.  vi.  4.  '  Hear,  O  Israel :  the  Lord  our  God  is  one  Lord.' 
A  most  pregnant  testimony  ;  and  yet,  notwithstanding,  as 
I  shall  elsewhere  manifest,  the  Trinity  itself,  in  that  one  di- 
vine essence  is  here  asserted.    Isa.  xliv.  6.  8.  '  Thus  saith 
the  Lord,  the  King  of  Israel,  and  his  Redeemer,  the  Lord  of 
hosts  ;   I  am  the  first,  and  I  am  the  last ;  and  besides  me 
there  is  no  God.    Is  there  a  God  besides  me  ?  yea,  there  is 
no  God,  I  know  not  any  ;'  in  which  also  we  may  manifest 
that  a  plurality  of  persons  is  included  and  expressed.     And 
although  there  be  no  more  absolute  and  sacred  truth  than 
this,  that  God  is  one  j  yet  it  may  be  evinced,  that  it  is  no- 
where mentioned  in  the  Scripture,  but  that  either  in  the 
words  themselves,  or  the  context  of  the  place,  a  plurality  of 
persons  in  that  one  sense  is  intimated. 

Secondly,  It  is  proposed  as  the  object  of  our  ftiith,  that 
the  Father  is  God.  And  herein,  as  is  pretended,  there  is  also 
an  agreement  between  us,  and  those  who  oppose  the  doc- 
trine of  the  Trinity.     But  there  is  a  mistake  in  this  matter. 
Their  hypothesis,  as  they  call  it,  or  indeed  presumptuous 
error,  casts  all  the  conceptions  that  are  given  us  concernino- 
God  in  the  Scripture,  into  disorder  and  confusion.     For  the 
Father,  as  he  whom  we  worship,  is  often  called  so,  only  with 
reference  unto  his  Son  ;  as  the  Son  is  so,  with  reference  to 
the  Father.     He  is  the  '  only  begotten  of  the  Father ;'  John 
i.  14.     But  now,  if  this  Son  had  no  pre-existence  in  his  di- 
vine nature  before  he  was  born  of  the  Virgin,  there  was  no 
God  the  Father  seventeen  hundred  years  ago,  because  there 
was  no  Son.     And  on  this  ground  did  the  Marcionites  of 
old,  plainly  deny  the  Father,  whom  under  the  New  Testa- 
ment we  worship,  to  be  the  God  of  the  Old  Testament,  who 
made  the  world  and  was  worshipped  from  the  foundation  of 
it.     For  it  seems  to  follow,  that  he  whom  we  worship  being 
the  Father,  and  on  this  supposition  that  the   Son  had  no 
pre-existence  unto  his  incarnation,  he  was  not  the  Father 
under  the   Old  Testament,  he  is  some  other  from  him  that 
was  so  revealed.     I  know  th§  folly  of  that  inference ;  yet 
how  on  this  opinion  of  the  sole  existence  of  the  Son  in  time, 
men  can  prove  the  Father  to  be  God,  let  others  determine. 


TRINITY    VINDICATED.  475 

'  He  who  abideth  in  the  doctrine  of  Christ,  he  hath  both 
the  Father  and  the  Son;  but  whosoever  transgresseth  and 
abideth  not  in  the  doctrine  of  Christ,  he  hath  not  God;' 
2  John  9.  Whoever  denies  Christ  the  Son,  as  the  Son,  that 
is,  the  eternal  Son  of  God,  he  loses  the  Father  also,  and  the 
true  God;  he  hath  not  God.  For  that  God  which  is  not 
the  Father,  and  which  ever  was,  and  was  not  the  Father,  is 
not  the  true  God.  Hence  many  of  the  fathers,  even  of  the 
first  writers  of  the  church,  were  forced  unto  great  pains  in 
the  confirmation  of  this  truth,  that  the  Father  of  Jesus 
Christ  was  he  who  made  the  world,  gave  the  law,  spake  by 
the  prophets,  and  was  the  author  of  the  Old  Testament; 
and  that  against  men  who  professed  themselves  to  be 
Christians.  And  this  brutish  apprehension  of  theirs,  arose 
from  no  other  principle  but  this,  that  the  Son  had  only  a 
temporal  existence,  and  was  not  the  eternal  Son  of  God. 

But  that  I  may  not  in  this  brief  discourse  digress  unto 
other  controversies  than  what  lies  directly  before  us,  and 
seeing  the  adversaries  of  the  truth  we  contend  for,  do,  in 
words  at  least,  grant  that  the  Father  of  our  Lord  Jesus 
Christ  is  the  true  God,  or  the  only  true  God,  I  shall  not 
farther  shew  the  inconsistency  of  their  hypothesis  with  this 
confession;  but  take  it  for  granted,  that  to  us  '  there  is  one 
God  the  Father  ;'  1  Cor.  viii.  6.  see  John  xvii.  3.  So  that  he 
who  is  not  the  Father,  who  was  not  so  from  eternity,  whose 
paternity  is  not  equally  co-existent  unto  his  Deity,  is  not 
God  unto  us. 

Thirdly,  It  is  asserted  and  believed  by  the  church,  that 
Jesus  Christ  is  God  ;  the  eternal  Son  of  God  ;  that  is,  he  is 
proposed,  declared,  and  revealed  unto  us  in  the  Scripture 
to  be  God,  that  is  to  be  served,  worshipped,  believed  in, 
obeyed  as  God,  upon  the  account  of  his  own  divine  excel- 
lencies. And  whereas  we  believe  and  know  that  he  was 
man,  that  he  was  born,  lived,  and  died  as  a  man,  it  is  de- 
clared that  he  is  God  also ;  and  that  as  God,  he  did  pre- 
exist in  the  form  of  God  before  his  incarnation,  which  was 
effected  by  voluntary  actings  of  his  own  ;  which  could  not 
be  without  a  pre-existence  in  another  nature.  This  is  pro- 
posed unto  us  to  be  believed  upon  divine  testimony,  and 
by  divine  revelation.  And  the  sole  inquiry  in  this  matter 
is,  vi'hether  this  be  proposed  in  the  Scripture  as  an  object 
of  faith,  and  that  which  is  indispensably  necessary  for  us  to 


476  THE    DOCTRINE    OF    THE 

believe.  Let  us  then  nakedly  attend  unto  what  the  Scrip- 
ture asserts  in  this  matter,  and  that  in  the  order  of  the  books 
of  it  in  some  particular  instances  which  at  present  occur  to 
mind;  as  these  that  follow  : 

Psalm  xlv.  6.  *  Thy  throne,  O  God,  is  for  ever  and  ever.' 
Applied  unto  Christ,  Heb.  i.  8.  'But  unto  the  Son  he  saith. 
Thy  throne, O  God,  is  for  ever  and  ever.' 

Psalm  Ixviii.  17,  18.  '  The  chariots  of  God  are  twenty 
thousand,  even  thousands  of  angels  :  the  Lord  is  among  them, 
as  in  Sinai,  in  the  holy  place.  Thou  hast  ascended  on  high, 
thou  hast  led  captivity  captive  :  thou  hast  received  gifts  for 
men ;  yea,  for  the  rebellious  also,  that  the  Lord  God  might 
dwell  among  them.'  Applied  unto  the  Son,  Eph.  iv.  8. 
'  Wherefore  he  saith,  When  he  ascended  up  on  high,  he  led 
captivity  captive,  and  gave  gifts  unto  men.  Now  that  he 
ascended,  what  is  it  but  that  he  also  descended  first  into 
the  lower  parts  of  the  earth  ?  He  that  descended  is  the  same 
also  that  ascended  up  far  above  all  heavens,  that  he  might 
fill  all  things.' 

Psalm  ex.  1.  '  The  Lord  said  unto  my  Lord,  Sit  thou  at 
my  right  hand.'  Applied  unto  Christ  by  himself,  Matt, 
xxii.  44. 

Psalm  cii.  25 — 27.  *  Of  old  hast  thou  laid  the  foundation 
of  the  earth  :  and  the  heavens  are  the  v^ork  of  thy  hands. 
They  shall  perish,  but  thou  shalt  endure  ;  yea,  all  of  them 
shall  wax  old  like  a  garment;  as  a  vesture  shalt  thou  change 
them,  and  they  shall  be  changed  :  but  thou  art  the  same,  and 
thy  years  shall  have  no  end.'  Declared  by  the  apostle  to 
be  meant  of  the  Son,  Heb.  i.  10. 

Prov.  viii.  22 — 31.  '  The  Lord  possessed  me  in  the  be- 
ginning of  his  ways,  before  his  works  of  old.  I  was  set  up 
from  everlasting,  from  the  beginning,  or  ever  the  earth  was. 
When  there  were  no  depths,  I  was  brought  forth;  when  there 
were  no  fountains  abounding  with  water.  Before  the  moun- 
tains were  settled,  before  the  hills  was  I  brought  forth  : 
while  as  yet  he  had  not  made  the  earth,  nor  the  fields,  nor 
the  highest  part  of  the  dust  of  the  world.  When  he  prepared 
the  heavens  1  was  there  :  when  he  set  a  compass  upon  the 
face  of  the  depth ;  when  he  established  the  clouds  above : 
when  he  strengthened  the  fountains  of  the  deep  :  when  he 
gave  to  the  sea  his  decree,  that  the  waters  should  not  pass 
his  commandment:  when  he  appointed  the  foundations  of 


TRINITY    VINDICATED.  477 

the  earth  :  then  I  was  by  him,  as  one  brought  up  with  him: 
and  I  was  daily  his  delight,  rejoicing  always  before  him  ;  re- 
joicing in  the  habitable  parts  of  his  earth;  and  my  delights 
were  with  the  sons  of  men. 

Isa.  vi.  1 — 3.  '  I  saw  also  the  Lord  sitting  upon  a  throne, 
high  and  lifted  up,  and  his  train  filled  the  temple.  Above  it 
stood  the  seraphims  :  each  one  had  six  wings ;  with  twain  he 
covered  his  face,  with  twain  he  covered  his  feet,  and  with 
twain  he  did  fly.  And  one  cried  unto  another  and  said,  Holy, 
holy,  holy,  is  the  Lord  of  hosts :  the  whole  earth  is  full  of  his 
glory.'    Applied  unto  the  Son,  John  xii.  41,  42. 

Isa.  viii.  13,  14.  '  Sanctify  the  Lord  of  hosts  himself,  and 
let  him  be  your  fear,  and  let  him  be  your  dread.  And  he  shall 
be  for  a  sanctuary ;  but  for  a  stone  of  stumbling,  and  for  a  rock 
of  offence  to  both  the  houses  of  Israel,  for  a  gin  and  for  a 
snare  to  the  inhabitants  of  Jerusalem.'  Applied  unto  the  Son, 
Luke  ii.  34.  Rom.  ix.  33.  1  Pet.  ii.  8. 

Isa.  ix.  6.  '  For  unto  us  a  child  is  born,  unto  us  a  son  is 
given :  and  the  government  shall  be  upon  his  shoulder  :  and 
his  name  shall  be  called  Wonderful,  Counsellor,  The  mighty 
God,  The  everlasting  Father,  the  Prince  of  Peace.  Of  the  in- 
crease of  his  government  and  peace  there  shall  be  no  end.' 

Jer.  xxiii.  5,  6.  '  Behold,  the  days  come,  saith  the  Lord, 
that  I  will  raise  unto  David  a  righteous  Branch.  And  this  is 
his  name  whereby  he  shall  be  called,  Jehovah  our  righte- 
ousness.' 

Hos.  xii.  3 — 5.  '  He  took  his  brother  by  the  heel  in  the 
womb,  and  by  his  strength  he  had  power  with  God  :  yea,  he 
had  power  over  the  angel  and  prevailed  :  he  wept  and  made 
supplications  unto  him :  he  fomid  him  in  Bethel,  and  there 
he  spake  with  us;  even  the  Lord  God  of  hosts,  the  Lord  is 
his  memorial.' 

Zech.  ii.  8,  9.  '  For  thus  saith  the  Lord  of  hosts  ;  After 
the  glory  hath  he  sent  me  unto  the  nations  which  spoiled 
you :  and  ye  shall  know  that  the  Lord  of  hosts  hath  sent  me.' 

Matt.  xvi.  16.  'Thou  art  Christ  the  Son  of  the  living 
God.'  Luke  i.  35. '  The  Holy  Ghost  shall  come  upon  thee,  and 
the  power  of  the  Most  High  shall  overshadow  thee ;  therefore 
also  that  holy  thing  which  shall  be  born  of  thee  shall  be 
called  the  Son  of  God.' 

John  i.  1—3.  *  In  the  beginning  was  the  Word,  and  the 


478  THE    DOCTRINE    OF    THE 

Word  was  with  God,  and  the  Word  was  God.  The  same 
was  in  the  beginning  with  God.  All  things  were  made  by 
him;  and  without  him  was  not  any  thing  made  that  was 
made.' 

Ver.  14.  'And  we  beheld  his  glory,  the  glory  as  of  the 
only-begotten  of  the  Father.' 

John  iii.  13.  'And  no  man  hath  ascended  up  to  heaven, 
but  he  that  came  down  from  heaven,  even  the  Son  of  man 
which  is  in  heaven.' 

John  viii.  57,  58.  '  Then  said  the  Jews  unto  him.  Thou 
art  not  yet  fifty  years  old,  and  hast  thou  seen  Abraham  ? 
Jesus  saith  unto  them.  Verily,  verily,  I  say  unto  you.  Before 
Abraham  was,  I  am.' 

John  X.  30.  '  I  and  my  Father  are  one. 
John  xvii.  5.  '  And  now,  O  Father,  glorify  thou  me  with 
thine  own  self,  with  the  glory  which  I  had  with  thee  before 
the  world  was.' 

John  XX.  28.  *  And  Thomas  answered  and  said  unto  him. 
My  Lord  and  my  God.' 

Acts  XX.  28.  'Feed  the  church  of  God  which  he  hath 
purchased  with  his  own  blood.' 

Rom.  i.  3,  4. '  Concerning  his  Son  Jesus  our  Lord,  which 
was  made  of  the  seed  of  David  according  to  the  flesh  ;  and 
declared  to  be  the  Son  of  God  with  power,  according  to  the 
spirit  of  holiness,  by  the  resurrection  from  the  dead.' 

Rom.  ix.  5.  '  Of  whom,  as  concerning  the  flesh,  Christ 
came,  who  is  over  all,  God  blessed  for  ever.  Amen.' 

Rom.  xiv.  10—12.  'For  we  shall  all  stand  before  the 
judgment-seat  of  Christ.  For  it  is  written.  As  I  live,  saith 
the  Lord,  every  knee  shall  bow  to  me,  and  every  tongue  shall 
confess  to  God.  So  then  every  one  of  us  shall  give  ac- 
count of  himself  to  God.' 

1  Cor.  viii.  6.  '  And  one  Lord  Jesus,  by  whom  are  all 
things,  and  we  by  him.' 

1  Cor.  X.  9.  '  Neither  let  us  tempt  Christ  as  some  of 
them  also  tempted,  and  were  destroyed  of  serpents  :'  com- 
pared with  Numb-  xxi.  6. 

Phil.  ii.  5,  6.  '  Let  this  mind  be  in  you,  which  was  also  in 
Christ  Jesus ;  who,  being  in  the  form  of  God,  thought  it  not 
robbery  to  be  equal  with  God.' 

Col.  i.  15—17.  '  Who  is  the  image  of  the  invisible  God, 


TRINITY    VINDICATED.  479 

the  first-born  of  every  creature  :  for  by  him  were  all  things 
created,  that  are  in  heaven,  and  that  are  in  earth,  visible  and 
invisible,  whether  they  be  thrones,  or  dominions,  or  prin- 
cipalities, or  povi'ers  :  all  things  were  created  by  him,  and 
for  him  :  and  he  is  before  all  things,  and  by  him  all  things 
consist,' 

1  Tim.  iii.  16.  'Without  controversy  great  is  the  mys- 
tery of  godliness  :  God  was  manifest  in  the  flesh.' 

Tit.  ii.  13.  '  Looking  for  that  blessed  hope,  and  the  glo- 
rious appearance  of  the  great  God  and  our  Saviour  Jesus 
Christ ;  who  gave  himself  for  us.' 
Hebrews  the  first  throuohout. 

Chap.  iii.  4.  *  For  every  house  is  builded  by  some  man  ; 
but  he  that  built  all  things  is  God.' 

1  Pet  i.  11.  '  Searching  what,  or  what  manner  of  time  the 
Spirit  of  Christ  which  was  in  them  did  signify.' 

Chap.  iii.  18 — 20.  '  For  Christ  also  hath  once  suffered  for 
sins — being  put  to  death  in  the  flesh,  but  quickened  by 
the  Spirit:  by  which  also  he  went  and  preached  unto  the 
spirits  in  prison ;  which  sometime  were  disobedient,  when 
once  the  longsuffering  of  God  waited  in  the  days  of  Noah.' 
1  John  iii.  16.  '  Hereby  we  perceive  the  love  of  God,  be- 
cause he  laid  down  his  life  for  us.' 

Chap.  V.  20.  '  And  we  are  in  him  that  is  true,  even  in  his 
Son  Jesus  Christ.     This  is  the  true  God,  and  eternal  life.' 

Kev.  i.  8.  'I  am  Alpha  and  Omega,  the  beginning  and 
the  ending,  saith  the  Lord,  which  is,  and  which  was,  and 
which  is  to  come,  the  Almighty.' 

Ver.  11 — 13.  *I  am  Alpha  and  Omega,  the  first  and  the 
last :  and.  What  thou  seest,  write  in  a  book.  And  I  turned  to 
see  the  voice  that  spake  with  me.  And  being  turned,  I  saw 
seven  golden  candleticks ;  and  in  the  midst  of  the  seven 
candlesticks,  one  like  unto  the  Son  of  Man.' 

Ver.  17.  '  And  when  I  saw  him,  I  fell  at  his  feet  as  dead. 
And  he  laid  his  right  hand  upon  me,  saying  unto  me.  Fear 
not;  I  am  the  first  and  the  last.' 

Chap.  ii.  23.  '  1  am  he  which  searcheth  the  reins  and 
hearts,  and  I  will  give  unto  every  one  of  you  according  to 
your  works.' 

These  are  some  of  the  places  wherein  the  truth  under  con- 
sideration is  revealed  and  declared  ;  some  of  the  divine  tes- 


480  THE    DOCTRINE    OF    THE 

timonies  whereby  it  is  confirmed  and  established ;  which  I 
have  not  at  present  inquired  after,  but  suddenly  repeated  as 
they  came  to  mind.  Many  more  of  the  like  nature  and  im- 
portance may  be  added  unto  them ;  and  shall  be  so  as  occa- 
sion doth  require. 

Let  now  any  one  who  owns  the  Scripture  to  be  the  word 
of  God,  to  contain  an  infallible  revelation  of  the  things  pro- 
posed in  it  to  be  believed,  and  who  hath  any  conscience  ex- 
ercised towards  God  for  the  receiving  and  submitting  unto 
what  he  declares  and  reveals,  take  a  view  of  these  testimo- 
nies, and  consider  whether  they  do  not  sufficiently  propose 
this  object  of  our  faith.  Shall  a  few  poor  trifling  sophisms, 
whose  terms  are  scarcely  understood  by  the  most  that 
amongst  us  make  use  of  them,  according  as  they  have  found 
them  framed  by  others,  be  thought  meet  to  be  set  up  in  op- 
position unto  these  multiplied  testimonies  of  the  Holy  Ghost, 
and  to  cast  the  truth  confirmed  by  them  down  from  its  cre- 
dit and  reputation  in  the  consciences  of  men?  For  my  part, 
1  do  not  see  in  any  thing,  but  that  the  testimonies  given  to 
the  Godhead  of  Christ,  the  eternal  Son  of  God,  are  every 
way  as  clear  and  unquestionable,  as  those  are  which  testify 
to  the  being  of  God,  or  that  there  is  any  God  at  all.  Were 
men  acquainted  with  the  Scriptures  as  they  ought  to  be,  and 
as  the  most,  considering  the  means  and  advantages  they  have 
had,  might  have  been;  did  they  ponder  and  believe  on  what 
they  read,  or  had  any  tenderness  in  their  consciences  as  to 
that  reverence,  obedience,  and  subjection  of  soul,  which  God 
requires  unto  his  word,  it  were  utterly  impossible  that  their 
faith  in  this  matter  should  ever  in  the  least  be  shaken  by  a 
few  lewd  sophisms,  or  loud  clamours  of  men  destitute  of  the 
truth,  and  of  the  spirit  of  it. 

That  we  may  now  improve  these  testimonies  unto  the 
end  under  design,  as  the  nature  of  this  brief  discourse  will 
bear,  I  shall  first  remove  the  general  answers  which  the  So- 
cinians  give  unto  them  ;  and  then  manifest  farther,  how  un- 
controllable they  are,  by  giving  an  instance  in  the  frivolous 
exceptions  of  the  same  persons  to  one  of  them  in  particular. 
And  we  are  ready,  God  assisting,  to  maintain,  that  there  is 
not  any  one  of  them,  which  doth  not  give  a  sufficient  ground 
for  faith  to  rest  on  in  this  matter  concerning  the  Deity  of 
Clirist;  and  that  against  all  the  Socinians  in  the  world. 


TRINITY    VINDICATED.  481 

They  say  therefore  commonly,  that  we  prove  not  by  these 
testimonies  what  is  by  them  denied.  For  they  acknowledge 
Christ  to  be  God,  and  that  because  he  is  exalted  unto  that 
glory  and  authority  that  all  creatures  are  put  into  subjection 
unto  him ;  and  all  both  men  and  angels  are  commanded  to 
worship  and  adore  him.  So  that  he  is  God  by  office,  though 
he  be  not  God  by  nature.  He  is  God,  but  he  is  not  the 
most  high  God.  And  this  last  expression  they  have  almost 
continually  in  their  mouths.  '  He  is  not  the  most  high  God.' 
And  commonly  with  great  contempt  and  scorn  they  are 
ready  to  reproach  them  who  have  solidly  confirmed  the  doc- 
trine of  the  Deity  of  Christ,  as  ignorant  of  the  state  of  con- 
troversy, in  that  they  have  not  proved  him  to  be  the  most 
high  God,  in  subordination  unto  whom,  they  acknowledge 
Christ  to  be  God,  and  that  he  ought  to  be  worshipped  with 
divine  and  religious  worship. 

But  there  cannot  beany  thing  more  empty  and  vain  than 
these  pretences.  And  besides  they  accumulate  in  them 
their  former  errors,  with  the  addition  of  new  ones.     For, 

First,  The  name  of  the  most  high  God,  is  first  ascribed 
unto  God  in  Gen.  xlix.  18,  19.  22.  denoting  his  sovereignty 
and  dominion.  Now»  as  other  attributes  of  God,  it  is  not 
distinctive  of  the  subject,  but  only  descriptive  of  it.  So  are 
all  other  excellencies  of  the  nature  of  God.  It  doth  not  in- 
timate that  there  are  other  gods,  only  he  is  the  most  high, 
or  one  over  them  all,  but  only  that  the  true  God,  is  most 
high,  that  is,  endued  with  sovereign  power,  dominion,  and 
authority  over  all.  To  say  then,  that  Christ  indeed  is  God, 
but  not  the  most  high  God,  is  all  one  as  to  say  he  is  God, 
but  not  the  most  holy  God,  or  not  the  true  God.  And  so 
they  have  brought  their  Christ  into  the  number  of  false 
gods,  whilst  they  deny  the  true  Christ  who  in  his  divine  na- 
ture, is  '  over  all  God  blessed  for  ever  ;'  Rom.  ix.  5.  A  phrase 
of  speech,  perfectly  expressing  this  attribute  of  the  most 
high  God. 

Secondly,  This  answer  is  suited  only  unto  those  testi- 
monies which  express  the  name  of  God  with  a  corresponding 
power  and  authority  unto  tliat  name.  For  in  reference  unto 
these  alone  can  it  be  pleaded  with  any  pretence  of  reason, 
that  he  is  a  God  by  office;  though  that  also  be  done  very 
futilously  and  impertinently.     But  most  of  the  testimonies 

VOL.  X.  2    I 


482  THE    DOCTRINE    OF    THE 

produced,  speak  directly  unto  his  divine  excellencies  and 
properties,  which  belong  unto  his  nature  necessarily  and  ab- 
solutely. That  he  is  eternal,  omnipotent,  immense,  omnis- 
cient, infinitely  wise,  and  that  he  is,  and  worketh  and  pro- 
duceth  effects  suitable  unto  all  these  properties,  and  such  as 
nothing  but  they  can  enable  him  for,  is  abundantly  proved 
by  the  foregoing  testimonies.  Now  all  these  concern  a  di- 
vine nature,  a  natural  essence,  a  Godhead,  and  not  such 
power  or  authority  as  a  man  may  be  exalted  unto.  Yea,  the 
ascribing  any  of  them  to  such  a  one,  implies  the  highest 
contradiction  expressible. 

Thirdly,  This  God  in  authority  and  office,  and  not  by  na- 
ture, that  should  be  the  object  of  divine  worship,  is  a  new 
abomination.  For  they  are  divine,  essential  excellencies 
that  are  the  formal  reason  and  object  of  worship  religious 
and  divine.  And  to  ascribe  it  unto  any  one,  that  is  not  God 
by  nature,  is  idolatry.  By  making  therefore  their  Christ 
such  a  God  as  they  describe,  they  bring  him  under  the  se- 
vere commination  of  the  true  God,  Jer.  x.  11.  'The  gods 
that  have  not  made  the  heavens  and  the  earth,  even  they  shall 
perish  from  the  earth,  and  from  under  these  heavens.'  That 
Christ  they  worship,  they  say  is  a  God ;  but  they  deny  that 
he  is  '  that  God  that  made  the  heavens  and  the  earth  :'  and 
so  leave  him  exposed  to  the  threatenings  of  him,  who  will 
accomplish  it  to  the  uttermost. 

Some  other  general  exceptions  sometimes  they  make  use 
of,  which  the  reader  may  free  himself  from  the  entanglement 
of,  if  he  do  but  heed  these  ensuing  rules. 

First,  Distinction  of  persons  (of  which  afterward),  it  being 
in  an  infinite  substance,  doth  no  way  prove  a  difference  of 
essence  between  the  Father  and  the  Son.  Where  therefore 
Christ  as  the  Son,  is  said  to  be  another  from  the  Father,  or 
God,  spoken  personally  of  the  Father,  it  argues  not  in  the 
least  that  he  is  not  partaker  of  the  same  nature  with  him. 
That  in  one  essence,  there  can  be  but  one  person,  may  be 
true  where  the  substance  is  finite  and  limited,  but  hath  no 
place  in  that  which  is  infinite. 

Secondly,  Distinction  and  inequality  in  respect  of  office 
in  Christ,  doth  not  in  the  least  take  away  his  equality  and 
sameness  with  the  Father,  in  respect  of  nature  and  essence ; 
Phil.  i^.  7,  8.      A  soil,  of  the  same  nature  with  his  father, 


TRINITY    VINDICATED.  483 

and  therein  equal  to  him,  may  in  office  be  his  inferior,  his 
subject. 

Thirdly,  The  advancement  and  exaltation  of  Christ  as 
mediator  to  any  dignity  whatever,  upon,  or  in  reference  to 
the  work  of  our  redemption  and  salvation,  is  not  at  all  in- 
consistent with  the  essential  honour,  dignity,  and  worth 
which  he  hath  in  himself  as  God  blessed  for  ever.  Though 
he  humbled  himself  and  was  exalted  in  office,  yet  in  nature 
he  was  one  and  the  same,  he  changed  not. 

Fourthly,  The  Scriptures  asserting  the  humanity  of 
Christ  with  the  concernments  thereof,  as  his  birth,  life,  and 
death,  do  no  more  thereby  deny  his  Deity,  than  by  asserting 
his  Deity  with  the  essential  properties  thereof,  they  deny  his 
humanity. 

Fifthly,  God  working  in  and  by  Christ  as  he  was  media- 
tor, denotes  the  Father's  sovereign  appointment  of  the  things 
mentioned  to  be  done,  not  his  immediate  efficiency  in  the 
doing  of  the  things  themselves. 

These  rules  are  proposed  a  little  before  their  due  place 
in  the  method  which  we  pursue.  But  I  thought  meet  to  in- 
terpose them  here,  as  containing  a  sufficient  ground  for  the 
resolution  and  answering  of  all  the  sophisms  and  objections 
which  the  adversaries  use  in  this  cause. 

From  the  cloud  of  witnesses  before  produced,  every  one 
whereof  is  singly  sufficient  to  evert  the  Socinian  infidelity; 
I  shall  in  one  of  them  give  an  instance  both  of  the  clearness 
of  the  evidence,  and  the  weakness  of  the  exceptions  which 
are  wont  to  be  put  in  against  them  as  was  promised.  And  this 
is,  John  i.  1 — 3.  '  In  the  beginning  was  the  Word,  and  the 
Word  was  with  God,  and  the  Word  was  God,  the  same  was 
in  the  beginning  with  God.  All  things  were  made  by  him, 
and  without  him  was  not  any  thing  made  that  was  made.' 

By  the  Word,  here,  or  6  Xo-yoc,  on  what  account  soever 
he  be  so  called,  either  as  being  the  eternal  Word  and  Wisdom 
of  the  Father,  or  as  the  great  revealer  of  the  will  of  God 
unto  us,  Jesus  Christ  the  Son  of  God  is  intended.  This  is 
on  all  hands  acknowledged,  and  the  context  will  admit  of 
no  hesitation  about  it.  For  of  this  Word,  it  is  said,  that '  he 
came  into  the  world;'  ver.  10.  'was  rejected  by  his  own  ;' 
evr.  11.  'was  made  flesh  and  dwelt  amongst  us,  whose  glory 
was  the  glory  as  of  the  only-begotten  Son  of  the  Father ;' 

2  I  2 


484  THE    DOCTRINE    OF    THE 

ver.  14.  called  expressly  'Jesus  Christ;'  ver.  17.  '  the  only- 
begotten  Son  of  the  Father;'  ver.  18.  The  subject  then 
treated  of  is  here  agreed  upon.  And  it  is  no  less  evident 
that  it  is  the  design  of  the  apostle  to  declare  both  who,  and 
what  he  was  of  whom  he  treateth.  Here  then,  if  any  where, 
we  may  learn  what  we  are  to  believe  concerning  the  person 
of  Christ ;  which  also  we  may  certainly  do,  if  our  minds  are 
not  perverted  through  prejudice,  'whereby  the  God  of  this 
world  doth  blind  the  minds  of  them  which  believe  not,  lest 
the  light  of  the  glorious  gospel  of  Christ,  who  is  the  image 
of  God,  should  shine  unto  them ;'  2  Cor.  iv.  4.  Of  this 
Word  then,  this  Son  of  God,  it  is  affirmed  '  that  he  was  in  the 
beginning.'  And  this  word  if  it  doth  not  absolutely  and 
formally  express  eternity,  yet  it  doth  a  pre-existence  unto 
the  whole  creation  which  amounts  to  the  same.  For  no- 
thing can  pre-exist  unto  all  creatures  but  in  the  nature  of 
God  which  is  eternal ;  unless  we  shall  suppose  a  creature 
before  the  creation  of  any.  But  what  is  meant  by  this  ex- 
pression, the  Scripture  doth  elsewhere  declare.  Prov.  viii. 
23.  '  I  was  set  up  from  everlasting,  before  the  beginning,  or 
ever  the  earth  was.'  John  xvii.  5.  *  Glorify  thou  me  with 
thine  own  self,  with  the  glory  which  I  had  with  thee  before 
the  world  was.'  Both  which  places  as  they  explain  this 
phrase,  so  also  do  they  undeniably  testify  unto  the  eternal 
pre-existence  of  Christ  the  Son  of  God.  And  in  this  case 
we  prevail  against  our  adversaries,  if  we  prove  any  pre-ex- 
istence of  Christ  unto  his  incarnation,  which  as  they  abso- 
lutely deny,  so  to  grant  it,  would  overthrow  their  whole 
heresy  in  this  matter.  And  therefore  they  know  that  the 
testimony  of  our  Saviour  concerning  himself,  if  understood 
in  a  proper  intelligible  sense,  is  perfectly  destructive  of  their 
pretensions.  John  viii.  58.  *  Before  Abraham  was,  I  am.' 
For  although  there  be  no  proper  sense  in  the  words  but  a 
gross  equivocation,  if  the  existence  of  Christ  before  Abra- 
ham was  born,  be  not  asserted  in  them,  seeing  he  spake  in 
answer  to  that  objection  of  the  Jews,  that  he  was  not  yet 
fifty  years  old,  and  so  could  not  have  seen  Abraham,  nor 
Abraham  him;  and  the  Jews  that  were  present  understood 
well  enough  that  he  asserted  a  divine  pre-existence  unto  his 
being  born  so  long  ago,  as  that  hereon,  after  their  manner, 
they  took  up  stones  to  stone  him,  as  supposing  him  to  have 


TRINITY    VINDICATED.  485 

blasphemed  in  asserting  his  Deity  as  others  now  do  in  the 
denying  of  it ;  yet  they  seeing  how  fatal  this  pre-existence, 
though  not  here  absolutely  asserted  to  be  eternal,  would  be 
to  their  cause,  they  contend  that  the  meaning  of  the  words 
is,  that  '  Christ  was  to  be  the  light  of  the  world  before  Abra- 
ham was  made  the  father  of  many  nations.'  An  interpreta- 
tion so  absurd  and  sottish,  as  never  any  man  not  infatuated 
by  tile  God  of  this  world  could  once  admit  and  give  counte- 
nance unto. 

But  '  in  the  beginning,'  as  absolutely  used,  is  the  same 
with  '  from  everlasting,'  as  it  is  expounded,  Prov.  viii.  23. 
and  denoteth  an  eternal  existence,  which  is  here  affirmed  of 
the  Word  the  Son  of  God.  But  let  the  word  'beginning,'  be 
restrained  unto  the  subject  matter  treated  of,  which  is  the 
creation  of  all  thuigs,  and  the  pre-existence  of  Christ  in  his 
divine  nature  unto  the  creation  of  all  things  is  plainly  re- 
vealed and  inevitably  asserted.  And  indeed,  not  only  the 
word,  but  the  discourse  of  these  verses,  doth  plainly  relate 
unto,  and  is  expository  of,  the  first  verse  in  the  Bible,  Gen. 
i.  1.  *  In  the  beginning  God  created  heaven  and  earth.' 
There  it  is  asserted  that  in  the  beginning  God  created  all 
things,  here,  that  the  Word  was  in  the  beginning  and  made 
all  things.  This  then  is  the  least  that  we  have  obtained 
from  this  first  word  of  our  testimony  ;  namely,  that  the  Word 
or  Son  of  God  had  a  personal  pre-existence  unto  the  whole 
creation.  In  what  nature  this  must  be,  let  these  men  of 
reason  satisfy  themselves,  who  know  that  Creator  and  crea- 
tures, take  up  the  whole  nature  of  beings ;  one  of  them  he 
must  be ;  and  it  may  be  well  supposed  that  he  was  not  a 
creature  before  the  creation  of  any. 

But,  secondly.  Where,  or  with  whom,  was  this  Word  in 
the  beginning  ?  '  It  was,'  saith  the  Holy  Ghost,  'with  God.' 
There  being  no  creature  then  existing,  he  could  be  no  where 
but  with  God ;  that  is,  the  Father  as  it  is  expressed  in  one 
of  the  testimonies  before-going,  Prov.  viii.  22.  'The  Lord 
possessed  me  in  the  beginning  of  his  ways  before  his  works 
of  old  ;'  ver.  30.  'Then  was  I  by  him  as  one  brought  up  with 
him,  and  I  was  daily  his  delight,  rejoicing  always  before 
him ;'  that  is,  in  the  beginning,  this  Word  or  Wisdom  of  God 
was  with  God. 

And  this  is  the  same,  which  our  Lord  Jesus  asserts  con- 


486  THE    DOCTRINE    OF    THE 

cerning  himself,  John  iii.  13.  'And  no  man/  saith  he,  '  hath 
ascended  up  to  heaven,  but  he  that  came  down  from  heaven, 
even  the  Son  of  man  which  is  in  heaven.'  And  so  in  other 
places.  He  affirms  his  being  in  heaven,  that  is,  with  God, 
at  the  same  time  when  he  was  on  the  earth  ;  whereby  he  de- 
clares the  immensity  of  his  nature,  and  the  distinction  of 
his  person ;  and  his  coming  down  from  heaven  before  he 
was  incarnate  on  the  earth,  declaring  his  pre-existence ;  by 
both  manifesting  the  meaning  of  this  expression,  that*  in  the 
beginning  he  was  with  God.'  But  hereunto  they  have  in- 
vented a  notable  evasion.  For  although  they  know  not  well 
what  to  make  of  the  last  clause  of  the  words,  that  say,  then 
he  was  in  heaven  when  he  spake  on  earth ;  '  the  Son  of  man 
which  is  in  heaven,'  answerable  to  the  description  of  God's 
immensity,  *  Do  not  I  fill  heaven  and  earth  ?  saith  the  Lord  ;' 
Jer.  xxiii.  24.  But  say,  that  he  was  there,  by  heavenly  me- 
ditation as  another  man  may  be  ;  yet  they  give  a  very  clear 
answer  to  what  must  of  necessity  be  included  in  his  descend- 
ing from  heaven,  namely  his  pre-existence  to  his  incarnation. 
For  they  tell  us,  that  before  his  public  ministry,  he  was  in 
his  human  nature  (which  is  all  they  allow  unto  him),  taken 
up  into  heaven,  and  there  taught  the  gospel ;  as  the  great 
impostor  Mahomet  pretended  he  was  taught  his  Alcoran : 
if  you  ask  them,  who  told  them  so,  they  cannot  tell ;  but 
they  can  tell  when  it  was ;  namely,  when  he  was  led  by  the 
Spirit  into  the  wilderness  for  forty  days  after  his  baptism. 
But  yet  this  instance  is  subject  to  another  misadventure ; 
in  that  one  of  the  evangelists  plainly  affirms  that  he  was 
'those  forty  days  in  the  wilderness  with  the  wild  beasts;' 
Mark  xvii.  13.  And  so  surely  not  in  heaven  in  the  same 
nature  by  his  bodily  presence  with  God  and  his  holy  angels. 
And  let  me  add  this,  by  the  way,  that  the  interpretation 
of  this  place,  John  i.  1.  to  be  mentioned  afterward;  and 
those  of  the  two  places  before  mentioned,  John  viii.  58. 
iii.  31.  Faustus  Socinus  learned  out  of  his  uncle  Laelius 
papers  as  he  confesseth ;  and  doth  more  than  intimate  that 
he  believed  he  had  them  as  it  were  by  revelation ;  and  it 
may  be  so ;  they  are  indeed  so  forced,  absurd,  and  irrational, 
that  no  man  could  ever  fix  upon  them  by  any  reasonable  in- 
vestigation. But  the  author  of  this  revelation,  if  we  may 
judge  of  the  parent  by  the  child,  could  be  no  other  but  the 


TRINITY    VINDICATED.  487 

spirit  of  error  and  darkness.  I  suppose  therefore  that  not- 
withstanding these  exceptions.  Christians  will  believe,  '  that 
in  the  beginning  the  Word  was  with  God ;'  that  is,  that  the 
Son  was  with  the  Father,  as  is  frequently  elsewhere  de- 
clared. 

But  who  was  this  Word  ?  saith  the  apostle.  He  was  God. 
He  was  so  with  God,  that  is  the  Father,  as  that  he  himself 
was  God  also.  God,  in  that  notion  of  God,  which  both 
nature,  and  the  Scripture  dolh  represent.  Not  a  God  by 
office,  one  exalted  to  that  dignity  (which  cannot  well  be 
pretended  before  the  creation  of  the  world),  but  as  Thomas 
confessed  him,  '  our  Lord  and  our  God  ;'  John  xx.  28.  Or 
as  Paul  expresses  it ;  '  over  all  God  blessed  for  ever  ;'  or  the 
most  high  God,  which  these  men  love  to  deny.  Let  not  the 
infidelity  of  men,  excited  by  the  craft  and  malice  of  Satan, 
seek  for  blind  occasions,  and  this  matter  is  determined;  if 
the  word  and  testimony  of  God  be  able  to  umpire  a  differ- 
ence amongst  the  children  of  men.  Here  is  the  sum  of  our 
creed  in  this  matter ;  'In  the  beginning  the  Word  was  God  ;' 
and  so  continues  unto  eternity ;  being  Alpha  and  Omega, 
the  first  and  the  last,  the  Lord  God  Almighty. 

And  to  shew  that  he  was  so  God  in  the  beginning,  as 
that  he  was  distinct,  one,  in  something  from  God  the  Fa- 
ther, by  whom  afterward  he  was  sent  into  the  world,  he  adds, 
ver.  2.  the  *  same  was  in  the  beginning  with  God.'  Farther 
also  to  evince  what  he  hath  asserted,  and  revealed  for  us  to 
believe,  the  Holy  Ghost  adds,  both  as  a  firm  declaration  of 
his  eternal  Deity,  and  also  his  immediate  care  of  the  world 
(which  how  he  variously  exercised  both  in  a  way  of  provi- 
dence and  grace,  he  afterward  declares)  ver.  3.  '  All  things 
were  made  by  him.'  He  was  so  in  the  beginning,  before  all 
things,  as  that  he  made  them  all.  And  that  it  may  not  be 
supposed,  that  the  'all'  that  he  is  said  to  make,  or  create,  was 
to  be  limited  unto  any  certain  sort  of  things,  he  adds,  'that 
without  him  nothing  was  made  that  was  made ;'  which 
gives  the  first  assertion  an  absolute  universality  as  to  its 
subject. 

And  this  he  farther  describes,  ver.  10.  '  He  was  in  the 
world,  and  the  world  was  made  by  him.'  The  world  that 
was  made,  hath  a  usual  distribution  in  the  Scripture,  into 
the  '  heavens  and  the  earth,  and  all   things  contained  in. 


488  THE    DOCTRINE    OF    THE 

them  ;'  as  Acts  iv.  24.  *  Lord  thou  art  God  which  hast  made 
heaven  and  earth  and  the  sea,  and  all  that  in  them  is  ;'  that 
is  the  world,  the  making  whereof  is  expressly  assigned  unto 
the  Son,  Heb.  i.  10.  '  Thou,  Lord,  in  the  beginning  hast 
laid  the  foundation  of  the  earth,  and  the  heavens  are  the 
works  of  thine  hands.'  And^the  apostle  Paul  to  secure  our 
understandings  in  this  matter,  instanceth  in  the  most  noble 
parts  of  the  creation,  and  which  if  any  might  seem  to  be  ex- 
cepted from  being  made  by  him.  Col.  i.  16.  'For  by  him 
were  all  things  created  that  are  in  heaven,  and  that  are  in 
earth,  visible  and  invisible,  whether  they  be  thrones,  or  do- 
minions, or  principalities,  or  powers,  all  things  were  created 
by  him,  and  for  him.'  The  Socinians  say  indeed,  that  he 
made  angels  to  be  thrones  and  principalities ;  that  is,  he 
gave  them  their  order,  but  not  their  being ;  which  is  ex- 
pressly contrary  to  the  words  of  the  text ;  so  that  a  man 
knows  not  well  what  to  say  to  these  persons,  who  at  their 
pleasure  cast  off  the  authority  of  God  in  his  word  :  '  By  him 
were  all  things  created,  that  are  in  heaven,  and  that  are  in 
earth.' 

What  now  can  be  required  to  secure  our  faith  in  this 
matter?  In  what  words  possible,  could  a  divine  revelation 
of  the  eternal  power  and  Godhead  of  the  Son  of  God,  be 
made  more  plain  and  clear  unto  the  sons  of  men?  Or  how 
could  the  truth  of  any  thing  more  evidently  be  represented 
unto  their  minds  ?  If  we  understand  not  the  mind  of  God, 
and  intention  of  the  Holy  Ghost  in  this  matter,  we  may  ut- 
terly despair  ever  to  come  to  an  acquaintance  with  any 
thing  that  God  reveals  unto  us ;  or  indeed  with  any  thing 
else  that  is  expressed,  or  is  to  be  expressed  by  words.  It  is 
directly  said  that  the  Word,  that  is  Christ,  as  is  acknow- 
ledged by  all,  '  was  with  God,'  distinct  from  him,  and  'was 
God,'  one  with  him ;  that  he  was  so  *  in  the  beginning,'  before 
the  creation  ;  that  he  'made  all  things,'  the  world,  all  things 
in  heaven  and  in  earth  ;  and  if  he  be  not  God,  who  is  ?  The 
sum  is.  All  the  ways  whereby  we  may  know  God,  are  his 
name,  his  properties,  and  his  works.  But  they  are  all  here 
ascribed  by  the  Holy  Ghost  to  the  Son,  to  the  Word ;  and 
he  therefore  is  God,  or  we  know  neither  who,  nor  what 
God  is. 

But  say  the  Socinians,  these  things  are  quite  otherwise. 


TRINITY    VINDICATED.  489 

and  the  words  have  another  sense  in  them  than  you  imagine. 
What  is  it  1  pray  ?  We  bring  none  to  them,  we  impose  no 
sense  upon  them ;  we  strain  not  any  word  in  them,  from, 
besides,  or  beyond  its  native,  genuine  signification,  its  con- 
stant application  in  the  Scripture,  and  common  use  amongst 
men.  What  then  is  this  latent  sense  that  is  intended,  and 
is  discoverable  only  by  themselves  ?  Let  us  hear  them  coining 
and  stamping  this  sense  of  theirs. 

First,  They  say  that  by  '  in  the  beginning,'  is  not  meant  of 
the  beginning  of  all  things,  or  the  creation  of  them ;  but 
the  beginning  of  the  preaching  of  the  gospel.     But  why  so 
I  pray?   Wherever  these  words  are  else  used  in  the  Scrip- 
ture, they  denote  the  beginning  of  all  things,  or  eternity 
absolutely,  or  an  existence  preceding  their  creation.     '  In 
the  beginning  God  created  heaven  and  earth;'  Gen.  i.  1. 
'  I  was  set  up  from  everlasting,  from  the  beginning,  or  ever 
the  earth  was  ;'  Prov.  viii.  23.  *Thou,  Lord,  in  the  beginning 
hast  laid  the  foundations  of  the  earth;'  Heb.  i.  10.     And 
besides,  these  words  are  never  used  absolutely  any  where 
for  the  beginning  of  the  gospel.     There  is  mention  made 
indeed  of  the  *  beginning  of  the  gospel  of  Jesus  Christ ;' 
Mark  i.  1.  which  is  referred  to  the  preaching  of  John  Bap- 
tist.    But  '  in  the  beginning'  absolutely,  is  never  so  used  or 
applied.     And  they  must  meet  with  men  of  no  small  incli- 
nation unto  them,  who  will,  upon  their  desire  in  a  matter  of 
so  great  importance,  forego  the  sense  of  words,  which  is  na- 
tural and  proper,  fixed  by  its  constant  use  in  the  Scripture, 
when  applied  in  the  same  kind ;  for  that  which  is  forced, 
and  strained,  and  not  once  exemplified  in  the  whole  book 
of  God.     But  the  words  they  say  are  to  be  restrained  to  the 
subject  matter  treated  of.     Well,  what  is  that  subject  mat- 
ter? The  new  creation  by  the  preaching  of  the  gospel.    But 
this  is  plainly  false;   nor  will   the  words  allow  any  such 
sense }  nor  the  context ;  nor  is  any  thing  offered  to  give 
evidence  unto  this  corrupt  perverting  of  the  words,  unless  it 
be  a  farther  perverting  of  other  testimonies,  no  less  clear 
than  this. 

For  what  is  according  to  this  interpretation  the  meaning 
of  those  words,  *  In  the  beginning  was  the  Word  ?'  that  is, 
when  John  Baptist  preached,  and  said,  'This  is  the  Lamb  of 
God,'  which  was  signally  the  beginning  of  the  gospel,  then 


490  THE    DOCTRINE    OF    THE 

he  was.  That  is,  he  was  when  he  was,  no  doubt  of  it.  And 
is  not  this  a  notable  way  of  interpreting  of  Scripture,  which 
these  great  pretenders  to  a  dictatorship  in  reason,  indeed 
hucksters  in  sophistry,  do  make  use  of?  But  to  go  on  with 
them  in  this  supposition;  how  was  he  then  with  God,  'the 
Word  was  with  God.'  That  is,  say  they,  he  was  then  known 
only  to  God,  before  John  Baptist  preached  him  in  the  be- 
ginning. But  what  shall  compel  us  to  admit  of  this  un- 
couth sense  and  exposition.  *  He  was  with  God/  that  is,  he 
was  known  to  God  alone.  What  is  there  singular  herein  ; 
concerning  how  many  things  may  the  same  be  affirmed  ? 
Besides,  it  is  absolutely  false.  He  was  known  to  the  angel 
Gabriel  who  came  to  his  mother  with  the  message  of  his  in- 
carnation ;  Luke  i.  35.  He  was  known  to  the  two  angels 
which  appeared  to  the  shepherds  upon  his  birth ;  Luke  ii. 
To  all  the  heavenly  host  assembled  to  give  praise  and  glory 
to  God  on  the  account  of  his  nativity,  as  those  who  came  to 
worship  him,  and  to  pay  him  the  homage  due  unto  him  ; 
Luke  ii.  10.  13,  14.  He  was  known  to  his  mother,  the 
blessed  Virgin ;  and  to  Joseph  ;  and  Zachariah ;  and  to 
Elizabeth ;  to  Simeon  and  Anna ;  to  John  Baptist ;  and  pro- 
bably to  many  more  to  whom  Simeon  and  Anna  spake  of 
him  ;  Luke  ii.  38.  So  that  the  sense  pretended  to  be  wrung 
out  and  extorted  from  these  words,  against  their  proper 
meaning  and  intendment,  is  indeed  false  and  frivolous,  and 
belongs  not  at  all  unto  them. 

But  let  this  pass.  What  shall  \Ve  say  to  the  next  words, 
*  And  the  Word  was  God.'  Give  us  leave  without  disturbance 
from  you,  but  to  believe  this  expression  wl^ich  compriseth 
a  revelation  of  God,  proposed  to  us  on  purpose  that  we  should 
believe  it,  and  there  will  be,  as  was  said,  an  end  of  this  dif- 
ference and  debate.  Yea,  but  say  they,  these  words  have 
another  sense  also.  Strange  !  they  seem  to  be  so  plain  and 
positive,  that  it  is  impossible  any  other  sense  should  be  fixed 
on  them,  but  only  this,  that  the  Word  was  in  the  beginning, 
and  was  God,  and  therefore  is  so  still,  unless  he  who  is  once 
God  can  cease  so  to  be.  But  the  meaning  is;  that  after- 
ward God  exalted  him  and  made  him  God,  as  to  rule,  autho- 
rity, and  power.  This  making  of  him  God,  is  an  expres- 
sion very  offensive  to  the  ears  of  all  sober  Christians,  and 
was  therefore  before  exploded.     And  these  things  here,  as 


TRINITY    VINDICATED.  491 

ull  other  figments,  hang  together  like  a  rope  of  sand.  In 
the  beginning  of  the  gospel  he  was  God,  before  any  knew 
him  but  only  God.  That  is,  after  he  had  preached  the  gos- 
pel, and  died,  and  rose  again,  and  was  exalted  at  the  right 
hand  of  God,  he  was  made  God,  and  that  not  properly,  which 
is  absolutely  impossible,  but  in  an  improper  sense.  How 
prove  they  then  this  perverse  nonsense  to  be  the  sense  of 
these  plain  words?  They  say  it  must  needs  be  so.  Let 
them  believe  them  who  are  willing  to  perish  with  them. 

Thus  far  then  we  have  their  sense;  'In  the  beginning,' 
that  is,  about  sixteen  or  seventeen  hundred  years  ago  ;  'the 
Word,'  that  is,  the  human  nature  of  Christ  before  it  was  made 
flesh,  which  it  was  in  its  being ;  '  was  with  God ;'  that  is, 
known  to  God  alone  ;  and  '  in  the  beginning,*  that  is  after- 
ward, not  in  the  beginning,  was  made  God ;  which  is  the 
sum  of  their  exposition  of  this  place. 

But  what  shall  we  say,  to  what  is  affirmed  concerning 
his  making  of  all  things,  so  as  that  without  him,  that  is,  with- 
out his  making  of  it,  nothing  was  made  that  was  made;  espe- 
cially seeing  that  these '  all  things'  are  expressly  said  to  be  the 
world,  ver.  10.  And  all  things  therein  contained,  even  in  hea- 
ven and  earth ;  Col.  i.  16.  An  ordinary  man  would  think  that 
they  should  now  be  taken  hold  of,  and  that  there  is  no  way 
of  escape  left  unto  them.  But  they  have  it  in  a  readiness. 
By  the  'all  things'  here  are  intended  all  things  of  the  gos- 
pel, the  preaching  of  it,  the  sending  of  the  apostles  to  preach 
it,  and  to  declare  the  will  of  God;  andby  the' world,' is  in- 
tended the  world  to  come,  or  the  new  state  of  things  under 
the  gospel.  This  is  the  substance  of  what  is  pleaded  by  the 
greatest  masters  amongst  them  in  this  matter,  and  they  are 
not  ashamed  thus  to  plead. 

And  the  reader  in  this  instance  may  easily  discern  what 
a  desperate  cause  they  are  engaged  in,  and  how  bold  and 
desperate  they  are  in  the  management  of  it.     For, 

First,  The  words  are  a  plain  illustration  of  the  divine 
nature  of  the  Word,  by  his  divine  power  and  works,  as  the 
very  series  of  them  declares.  He  was  God,  and  he  made  all 
things  ;  '  for  he  that  made  all  things  is  God  ;'  Heb.  iii.  4. 

Secondly,  There  is  no  one  word  spoken  concerning  the 
gospel,  nor  the  preaching  of  it,  nor  any  effects  of  that  preach- 


492  THE    DOCTRINE    OF    THE 

ing,  which  the  apostle  expressly  insists  upon  and  declares 
afterward,  ver.  14.  and  so  onwards. 

Thirdly,  The  making  of  all  things  here  ascribed  unto  the 
Word,  was  done  in  the  beginning.  But  that  making  of  all 
things  which  they  intend,  in  erecting  the  church  by  the 
preaching  of  the  word,  was  not  done  in  the  beginning,  but 
afterward  ;  most  of  it  as  themselves  confess,  after  the  ascen- 
sion of  Christ  into  heaven. 

Fourthly,  In  this  gloss,  whatis  the  meaning  of  'all  things?' 
Only  somethings,  say  the  Socinians.  What  is  the  meaning 
of  '  were  made  V  that  is,  were  mended  ?  '  By  him,'  that  is,  the 
apostles  principally  preaching  the  gospel ;  and  this  in  the 
beginning ;  after  it  was  past ;  for  so  they  say  expressly  that 
the  principal  things  here  intended,  were  effected  by  the  apo- 
stles afterward. 

I  think  since  the  beginning,  place  it  when  you  will,  the 
beginning  of  the  world,  or  the  beginning  of  the  gospel,  there 
was  never  such  an  exposition  of  the  words  of  God  or  man 
contended  for. 

Fifthly,  It  is  said  *  he  made  the  world,'  and  he  came  into 
it ;  namely,  the  world  which  he  made ;  *  and  the  world,'  or  the 
inhabitants  of  it,  '  knew  him  not.'  But  the  world  they  intend 
did  know  him ;  or  the  church  knew  him,  and  acknowledged 
him  to  be  the  Son  of  God.  For  that  was  the  foundation  that 
it  was  built  upon. 

I  have  instanced  directly  in  this  only  testimony  to  give 
the  reader  a  pledge  of  the  full  confirmation  which  may  be 
given  unto  this  great  fundamental  truth,  by  a  due  improve- 
ment of  those  other  testimonies,  or  distinct  revelations  which 
speak  no  less  expressly  to  the  same  purpose.  And, of  them 
there  is  not  any  one,  but  we  are  ready  to  vindicate  it,  if 
called  thereunto,  from  the  exceptions  of  these  men ;  which 
how  bold  and  sophistical  they  are,  we  may  in  these  now  con- 
sidered, also  learn  and  know. 

It  appeareth  then  that  there  is  a  full  sufficient  revelation 
made  in  the  Scripture  of  the  eternal  Deity  of  the  Son  of 
God ;  and  that  he  is  so,  as  is  the  Father  also.  More  par- 
ticular testimonies  I  shall  not  at  present  insist  upon,  refer- 
ring the  full  discussion  and  vindication  of  these  truths,  to 
another  season. 


TRINITY    VINDICATED.  493 

We  are  therefore  in  the  next  place  to  manifest  that  the 
same,  or  the  like  testimony,  is  given  unto  the  Deity  of  the 
Holy  Spirit ;  that  is,  that  he  is  revealed  and  declared  in  the 
Scripture,  as  the  object  of  our  faith,  worship,  and  obedience, 
on  the  account,  and  for  the  reason  of  those  divine  excellen- 
cies, which  are  the  sole  reason  of  our  yielding  religious  wor- 
ship unto  any,  or  expecting  from  any  the  reward  that  is 
promised  unto  us,  or  to  be  brought  by  them  to  the  end  for 
which  we  are.  And  herein  lies,  as  was  shewed,  the  concern- 
ment of  faith.  When  that  knows  what  it  is  to  believe  as  on 
divine  revelation,  and  is  enabled  thereby  to  regulate  the  soul 
in  its  present  obedience  and  future  expectation,  seeing  it  is 
its  nature  to  work  by  love  and  hope,  there  it  rests.  Now 
this  is  done  to  the  utmost  satisfaction  in  the  revelation  that 
is  made  of  the  divine  existence,  divine  excellencies,  and  di- 
vine operations  of  the  Spirit,  as  shall  be  briefly  manifested. 

But  before  we  proceed,  we  may,  in  our  way,  observe  a 
great  congruency  of  success  in  those  who  have  denied  the 
Deity  of  the  Son,  and  those  who  have  denied  that  of  the 
Holy  Spirit.  For  as  to  the  Son,  after  some  men  began  once  to 
disbelieve  the  revelation  concerning  him,  and  would  not  ac- 
knowledge him  to  be  God  and  man  in  one  person,  they  could 
never  settle  nor  agree,  either  what  or  who  he  w^as,  or  who 
was  his  Father,  or  why  he  was  the  Son.  Some  said  he  was  a 
phantasm  or  appearance;  and  that  he  had  no  real  subsist- 
ence in  this  world  ;  and  that  all  that  was  done  by  him  was 
an  appearance,  he  himself  being  they  know  not  what  else- 
where That  proud  beast  Paulus  Samosatenus,  whose  fla- 
gitious life,  contended  for  a  pre-eminence  in  wickedness 
with  his  prodigious  heresies,  was  one  of  the  first  after  the 
Jews,  that  positively  contended  for  his  being  a  man  and  no 
more,  who  was  followed  by  Photinus  and  some  others.  The 
Arians  perceiving  the  folly  of  this  opinion,  with  the  odium 
of  it  amono-st  all  that  bare  the  name  of  Christians,  and  that 
they  had  as  good  deny  the  whole  Scripture  as  not  grant 
unto  him  a  pre-existence  in  a  divine  nature,  antecedent  to 
his  incarnation,  they  framed  a  new  Deity  which  God  should 
inake  before  the  world,  in  all  things  like  himself,  but  not 
the  same  with  him  in  essence  and  substance ;  but  to  be  so 
like  him,  that  by  the  writings  of  some  of  them,  ye  can  scarce 
know  one  from  the  other  ;  and  that  this  was  the  Son  of  God 


494  THE    DOCTRINE    OF    THE 

also  who  was  afterward  incarnate.  Others  in  the  meantime 
had  more  monstrous  imaginations  ;  some  that  he  was  an 
angel,  some  that  he  was  the  sun,  some  that  he  was  the  soul 
of  the  world,  some  the  light  within  men.  Departing  from 
their  proper  rest,  so  have  they  hovered  about,  and  so  have 
they  continued  to  do,  until  this  day. 

In  the  same  manner  it  is  come  to  pass  with  them  who 
have  denied  the  Deity  of  the  Holy  Ghost.  They  could 
never  find  where  to  stand  or  abide ;  but  one  hath  cried  up 
one  thing,  another  another.  At  first  they  observed  that 
such  things  were  every  where  ascribed  unto  him  in  the 
Scripture,  as  uncontrollably  evidence  him  to  be  an  intelligent 
voluntary  agent.  This  they  found  so  plain  and  evident,  that 
they  could  not  deny,  but  that  he  was  a  person  or  an  intel- 
ligent subsistence.  Wherefore  seeing  they  were  resolved 
not  to  assent  unto  the  revelation  of  his  being  God,  they 
made  him  a  created  spirit,  chief  and  above  all  others.  But 
still  whatever  else  he  were,  he  was  only  a  creature.  And 
this  course  some  of  late  also  have  steered.  ^ 

The  Socinians  on  the   other  hand,  observing  that   such 
things   are  assigned  and  ascribed  unto  him,  as  that  if  they 
acknowledge  him  to  be  a  person,  or  a  substance,  they  must 
upon  necessity  admit  him  to  be  God,  though  they  seemed 
not  at  first  at  all  agreed  what  to  think  or  say  concerning 
him  positively,  yet  they  all  concurred  peremptorily  in  de- 
nying his  personality.     Hereon,  some  of  them  said  be  was 
the  gospel,  which  others  of  them  have  confuted ;  some  that 
he  was  Christ.     Neither  could  they  agree  whether  there  was 
one  Holy  Ghost  or  more ;  whether  the  Spirit  of  God  and 
the  good  Spirit  of  God,  and  the  Holy  Spirit,  be  the  same  or 
no.     In  general  now  they  conclude  that  he  is  '  vis  Dei,'  or 
'virtus  Dei,'  or  'efficacia  Dei ;'  no  substance,  but  a  quality 
that  may  be  considered  either  as  being  in  God,  and  then 
they  say  it  is  the  Spirit  of  God ;  or  as  sanctifying,  and  con- 
forming men  unto  God,  and  then  they  say,  it  is  the  Holy 
Ghost.     Whether   these  things    do    answer  the    revelation 
made  in  the  Scripture,  concerning  the  eternal  Spirit  of  God, 
will  be  immediately  manifested.     Our  Quakers,  who  have 
for  a  long  season  hovered  up  and  down  like  a  swarm  of  flies, 
with  a  confused  noise  and  humming,  begin  now  to  settle  in 
the  opinions  lately  by  them  declared  for.     But  what  their 


TRINITY    VINDICATED.  495 

thoughts  will  fall  in  to  be,  concerning  the  Holy  Ghost,  when 
they  shall  be  contented  to  speak  intelligibly,  and  according 
to  the  usage  of  other  men,  or  the  pattern  of  Scripture,  the 
great  rule  of  speaking  or  treating  about  spiritual  things,  I 
know  not;  and  am  uncertain  whether  they  do  so  themselves 
or  no.  Whether  he  may  be  the  light  within  them,  or  an 
infallible  afflatus,  is  uncertain.  In  the  meantime,  what  is 
revealed  unto  us  in  the  Scripture  to  be  believed  concerning 
the  Holy  Ghost,  his  Deity,  and  personality,  may  be  seen  in 
the  ensuing  testimonies. 

The  sum  of  this  revelation  is,  that  the  Holy  Spirit  is  an 
eternally  divine  existing  substance,  the  author  of  divine  ope- 
rations, and  the  object  of  divine  and  religious  worship;  that 
is,  '  over  all  God  blessed  for  ever ;'  as  the  ensuing  testimo- 
nies evince.  Gen.  i.  2.  'The  Spirit  of  God  moved  upon  the 
face  of  the  waters.' 

Psal.  xxxiii.  6.  '  By  the  word  of  the  Lord  were  the  hea- 
vens made  ;  and  all  the  host  of  them  by  the  Spirit  of  his 
mouth.' 

Job  xxvi.  13.  •  By  his  Spirit  he  hath  garnished  the  hea- 
vens.' 

Job  xxxiii.  4.  '  The  Spirit  of  God  hath  made  me.' 

Psal.  civ.  30.  'Thou  sendest  forth  thy  Spirit ;  they  are 
created.' 

Matt,  xxviii.  19.  *  Baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost.' 

Acts  i.  16.  '  That  Scripture  must  needs  have  been  ful- 
filled which  the  Holy  Ghost  by  the  mouth  of  David  spake.' 

Acts  V.  3.  *  Peter  said  to  Ananias,  why  hath  Satan  filled 
thy  heart  to  lie  to  the  Holy  Ghost?'  ver.  4.  'Thou  hast  not 
lied  unto  men  but  unto  God.' 

Acts  xxviii.  25,  26.  '  Well  spake  the  Holy  Ghost  by 
Esaias  the  prophet  unto  our  fathers,  saying.  Go  unto  this 
people  and  say,' — 

1  Cor.  iii.  16.  *  Know  ye  not  that  ye  are  the  temple  of 
God,  and  that  the  Spirit  of  God  dwelleth  in  you.' 

1  Cor.  xii.  11.  '  All  these  worketh  that  one  and  the  self- 
same Spirit,  dividing  to  every  man  as  he  will ;'  ver.  6.  '  And 
there  are  diversities  of  operations  ;  but  it  is  the  same  God 
which  worketh  all  in  all.' 

2  Cor.  xiii.  14.  '  The  grace  of  the  Lord  Jesus  Christ,  and 


496  THE     DOCTRINE    OF    THE 

the  love  of  God,  and  the  communion  of  the  Holy  Ghost  be 
with  you  all.' 

Acts  XX.  28.  'Take  heed  to  the  flock  over  which  the 
Holy  Ghost  hath  made  you  overseers.' 

Matt.  xii.  31.  'All  manner  of  sin  and  blasphemy  shall 
be  forgiven  unto  men  ;  but  the  blasphemy  against  the  Holy 
Ghost  shall  not  be  forgiven  unto  men.' 

Psal.  cxxxix.  7.  'Whither  shall  I  go  from  thy  Spirit?' 

John  xiv.  26.  '  But  the  Comforter  which  is  the  Holy 
Ghost,  whom  the  Father  will  send  in  my  name,  he  shall 
teach  you  all  things.' 

Luke  xii.  12.  'The  Holy  Ghost  shall  teach  you  in  the 
same  hour  what  ye  ought  to  say.' 

Acts  xiii.  2.  '  And  as  they  ministered  to  the  Lord,  and 
fasted ;  the  Holy  Ghost  said.  Separate  me  Barnabas  and 
Saul  for  the  work  whereunto  I  have  called  them.' 

Ver.  4.  '  So  they,  being  sent  forth  by  the  Holy  Ghost, 
departed  into,'  &c. 

2  Pet.  i.  21.  '  For  the  prophecy  came  not  in  old  time  by 
the  will  of  men,  but  holy  men  of  God  spake  as  they  were 
moved  by'the  Holy  Ghost.' 

It  is  evident  upon  the  first  consideration,  that  there  is 
not  any  thing  which  we  believe  concerning  the  Holy  Ghost, 
but  that  it  is  plainly  revealed  and  declared  in  these  testimo- 
nies. He  is  directly  affirmed  to  be,  and  is  called,  God ;  Acts 
V.  3,  4.  Which  the  Socinians  will  not  say  is  by  virtue  of  an 
exaltation  unto  an  office  or  authority,  as  they  say  of  the 
Son.  That  he  is  an  intelligent  voluntary  divine  agent ;  he 
knoweth,  he  worketh  as  he  will ;  which  things  if  in  their  fre- 
quent repetition,  they  are  not  sufficient  to  evince  an  intel- 
ligent agent,  a  personal  subsistence,  that  hath  being,  life, 
and  will,  we  must  confess  that  the  Scripture  was  written  on 
purpose  to  lead  us  unto  mistakes  and  misapprehensions  of 
what  we  are  under  penalty  of  eternal  ruin  rightly  to  appre- 
hend and  believe.  It  declareth  also,  that  he  is  the  author 
and  worker  of  all  sorts  of  divine  operations  requiring  im- 
mensity, omnipotency,  omnisciency,  and  all  other  divine  ex- 
cellencies, unto  their  working  and  effecting.  Moreover,  it 
is  revealed,  that  he  is  peculiarly  to  be  believed  in;  and  may 
peculiarly  be  sinned  against ;  the  great  author  of  all  grace 
in  believers,  and  order  in  the  church.     This  is  the  sum  of 


TRlXITr    VINDICATED.  497 

what  we  believe  of  what  is  revealed  in  the  Scripture  con- 
cerning the  Holy  Ghost. 

As  in  the  consideration  of  the  preceding  head,  we  vindi- 
dicated  one  testimony  in  particular  from  the  exceptions  of 
the  adversaries  of  the  truth,  so  on  this  we  may  briefly  sum 
up  the  evidence  that  is  given  us  in  the  testimonies  before 
produced,  that  the  reader  may  the  more  easily  understand 
their  intendment,  and  what  in  particular  they  bear  witness 
unto. 

The  sum  is,  that  the  Holy  Ghost  is  a  divine,  distinct  per- 
son, and  neither  merely  the  power  or  virtue  of  God,  nor  any 
created  spirit  whatever.  This  plainly  appears  from  what  is 
revealed  concerning  him.  For  he  who  is  placed  in  the  same 
series  or  order  with  other  divine  persons,  without  the  least 
note  of  difference  or  distinction  from  them,  as  to  an  interest 
in  personality,  who  hath  the  names  proper  to  a  divine  person 
only,  and  is  frequently  and  directly  called  by  them,  who  also 
hath  personal  properties,  and  is  the  voluntary  author  of  per- 
sonal, divine  operations,  and  the  proper  object  of  divine  wor- 
ship, he  is  a  distinct  divine  person.  And  if  these  things  be 
not  a  sufficient  evidence  and  demonstration  of  a  divine,  in- 
telligent substance,  I  shall,  as  was  said  before,  despair  to 
understand  any  thing  that  is  expressed  and  declared  by 
words.  But  now  thus  it  is  with  the  Holy  Ghost  according 
to  the  revelation  made  concerning  him  in  the  Scripture. 
For, 

First,  He  is  placed  in  the  same  rank  and  order  without 
any  note  of  difference  or  distinction  as  to  a  distinct  interest 
in  the  divine  nature,  that  is,  as  we  shall  see,  personality, 
with  other  divine  persons  :  Matt,  xxviii.  19.  '  Baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost:'  1  John  v.  7.  'There  be  three  that  bear  witness 
in  heaven,  the  Father,  the  Son,  and  the  Spirit ;  and  these 
three  are  one:'  1  Cor.  xii.  3 — 6.  'No  man  can  say  that 
Jesus  is  the  Lord,  but  by  the  Holy  Ghost.  Now  there  are 
diversities  of  gifts,  but  the  same  Spirit.  And  there  are 
differences  of  administrations,  but  the  same  Lord,  And  there 
are  diversities  of  operations,  but  it  is  the  same  God  which 
worketh  all  in  all.'  Neither  doth  a  denial  of  his  divine  being 
and  distinct  existence  leave  any  tolerable  sense  unto  these 
expressions.     For  read  the  words  of  the  first  place  from  the 

VOL.    X.  2  K 


498  THE    DOCTlilNE    OF    THE 

mind  of  the  Socinians,  and  see  what  is  it  can  be  gathered 
from  them.  '  Baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  virtue  or  efficacy  of  the  Father.' 
Can  any  thing  be  more  absonant  from  faith  and  reason,  than 
this  absurd  expression  ?  And  yet  it  is  the  direct  sense,  if  it 
be  any,  that  these  men  put  upon  the  words.  To  join  a  qua- 
lity with  acknowledged  persons,  and  that  in  such  things  and 
cases,  as  wherein  they  are  proposed  under  a  personal  consi- 
deration, is  a  strange  kind  of  mystery.  And  the  like  may 
be  manifested  concerning  the  other  places. 

Secondly,  He  also  hath  the  names  proper  to  a  divine  per- 
son only.  For  he  is  expressly  called  '  God,'  Acts  v.  He 
who  is  termed  the  '  Holy  Ghost,'  ver.  3.  and  the  '  Spirit 
of  the  Lord,'  ver.  9.  is  called  also  '  God,'  ver.  4.  Now  this 
is  the  name  of  a  divine  person  on  one  account  or  other.  The 
Socinians  would  not  allow  Christ  to  be  called  God,  were  he 
not  a  divine  person,  though  not  by  nature,  yet  by  office  and 
authority.  And  I  suppose,  they  will  not  find  out  an  office 
for  the  Holy  Ghost  whereunto  he  might  be  exalted  on  the  ac- 
count whereof  he  might  become  God,  seeing  this  would  ac- 
knowledge him  to  be  a  person,  which  they  deny.  So  he  is 
called  the  *  Comforter;'  John  xvi.  7.  A  personal  appellation 
this  is  also;  and  because  he  is  the  Comforter  of  all  God's 
people,  it  can  be  the  name  of  none  but  a  divine  person.  In 
the  same  place  also  it  is  frequently  affirmed,  that  he  shall 
come,  that  he  shall,  and  will,  do  such  and  such  things,  all 
of  them  declaring  him  to  be  a  person. 

Thirdly,  He  hath  personal  properties  assigned  unto  him, 
as  a  will,  1  Cor.  xii.  12.  '  He  divideth  to  every  man  seve- 
rally as  he  vv'ill,'  and  understanding  ;  1  Cor.  ii.  10.  '  The 
Spirit  searcheth  all  things,  yea,  the  deep  things  of  God.' 
As  also  all  the  actings  that  are  ascribed  unto  him  are  all  of 
them  such,  as  undeniably  affirm  personal  properties  in  their 
principle  and  agent.     For, 

Fourthly,  He  is  the  voluntary  author  of  divine  opera- 
tions. He  of  old  cherished  the  creation;  Gen.  i.  3.  'The 
Spirit  of  God  moved  upon  the  face  of  the  waters.'  He  formed 
and  garnished  the  heavens.  He  inspired,  acted,  and  spake, 
in  and  by  the  prophets  ;  Acts  xxviii.  25,  26.  '  Well  spake 
the  Holy  Ghost  by  Esaias  the  prophet  unto  our  fathers  ;' 
2  Pet,  i.  21.  'The  prophecy  came  not  in  old  time  by  the  will 


TRIXITY    VINDICATED.  499 

of  man,  but  holy  men  of  God  spake  as  they  were  moved  by 
the  Holy  Ghost.'  He  regenerateth,  enlighteneth,  sanctifieth, 
comforteth,  instructeth,  leadeth,  guideth,  all  the  disciples  of 
Christ,  as  the  Scriptures  every  where  testify.  Now  all  these 
are  personal  operations,  and  cannot  with  any  pretence  of  so- 
briety, or  consistency  with  reason  be  constantly  and  uni- 
formly assigned  unto  a  quality  or  virtue.  He  is,  as  the  Fa- 
ther and  Son,  God,  with  the  properties  of  omniscience  and 
omnipotency,  of  life,  understanding,  and  will ;  and  by  these 
properties  works,  acts,  and  produceth  effects,  according  to 
wisdom,  choice,  and  power. 

Fifthly,  The  same  regard  is  had  to  him  in  faith,  worship, 
and  obedience,  as  unto  the  other  persons  of  the  Father  and 
Son.  For  our  being  baptized  into  his  name,  is  our  solemn 
engagement  to  believe  in  him,  to  yield  obedience  to  him, 
and  to  worship  him,  as  it  puts  the  same  obligation  upon  us 
to  the  Father  and  the  Son,  so  also  in  reference  unto  the 
worship  of  the  church.  He  commands  that  the  ministers 
of  it  be  separated  unto  himself;  Acts  xiii.  2.  '  The  Holy 
Ghost  said.  Separate  me  Barnabas  and  Saul  for  the  work 
whereunto  I  have  called  them ;'  ver.  4.  '  So  they  being  sent 
forth  by  the  Holy  Ghost,  departed  ;'  which  is  comprehensive 
of  all  the  religious  worship  of  the  church. 

And  on  the  same  account  is  he  sinned  against,  as  Acts 
V.  3,  4.  9.  for   there  is  the  same  reason  of  sin  and  obedi- 
ence. Against  whom  a  man  may  sin  formally  and  ultimately, 
him  he  is  bound  to  obey,  worship,  and  believe  in.    And  this 
can  be  no  quality,  but  God  himself.     For  what  may  be  the 
sense  of  this  expression  ;    Thou  hast  lied  to  the  efficacy  of 
God  in  his  operations ;  or  how  can  we  be  formally  obliged 
unto  obedience  to  a  quality.  There  must  then  an  antecedent 
obligation  unto  faith,  trust,  and  religious  obedience  be  sup- 
posed, as  the  ground  of  rendering  a  person  capable  of  being 
guilty  of  sin  towards  any  ;  for  sin  is  but  a  failure  in  faith, 
obedience,  or  worship.      These  therefore  are  due  unto  the 
Holy  Ghost ;  or  a  man  could  not  sin  against  him  so  signally 
and  fatally  as  some  are  said  to  do,  in  the  foregoing  testi- 
monies. 

I  say,  therefore,  unto  this  part  of  our  cause,  as  unto  the 
other,  that  unless  we  will  cast  off  all  reverence  of  God,  and 

2  K  2 


500  THE    DOCTKINE    OF    THE, 

in  a  kind  of  atheism,  which  as  I  suppose  the  prevailing  wick- 
edness of  this  age  hath  not  yet  arrived  unto,  say  that  the 
Scriptures  were  written  on  purpose  to  deceive  us,  and  to  lead 
us  into  mistakes  about,  and  misapprehensions  of  what  it  pro- 
poseth  unto  us,  we  must  acknowledge  the  Holy  Ghost  to  be 
a  substance,  a  person,  God  ;  yet  distinct  from  the  Father 
and  the  Son.    For  to  tell  us,  that  he  will  come  unto  us,  that 
he  will  be  our  comforter,  that  he  will  teach  us,  lead  us, 
guide  us,  that  he  spake  of  old,  in  and  by  the  prophets,  that 
they  were  moved  by  him,  acted  by  him,  that  he  *  searcheth 
the  deep  things  of  God,'  works  as  he  will,  that  he  appointeth 
to  himself  ministers  in  the  church  ;  in  a  word,  to  declare  in 
places  innimierable,  what  he  hath  done,  what  he  doth,  what 
he  will  do,  what  he  says,  and  speaks,  how  he  acts  and  pro- 
ceeds, what  his  Vvill  is,  and  to  warn  us,  that  we  grieve  him 
not,  sin  not  against  him,  with  things  innumerable  of  the  like 
nature;  and  all  this  while  to  oblige  us  to  believe  that  he  is  not 
a  person,  a  helper,  a  comforter,  a  searcher,  a  wilier,  but  a 
quality  in  some  especial  operations  of  God,  or  his  power 
and  virtue  in  them,  were  to  distract  men,  not  to  instruct 
them,  and  leave  them  no  certain  conclusion  but  this,  that 
there  is  nothing  certain  in  the  whole  book  of  God.     And  of 
no  other  tendency  are  these  and  the  like  imaginations  of  our 
adversaries  in  this  matter. 

But  let  us  briefly  consider  what  is  objected  in  general 
■unto  the  truth  we  have  confirmed. 

First,  they  say,  '  The  Holy  Spirit  is  said  to  be  given,  to 
be  sent,  to  be  bestowed  on  men,  and  to  be  promised  unto 
them ;  and  therefore  it  cannot  be  that  he  should  be  God  : 
for  how  can  any  of  these  things  be  spoken  of  God  V 

I  answer,  As  the  expressions  do  not  prove  him  to  be  God, 
nor  did  ever  any  produce  them  to  that  purpose,  yet  they  un- 
deniably prove  him  to  be  a  person ;  or  an  intelligent  volun- 
tary agent,  concerning  whom  they  are  spoken  and  affirmed. 
For  how  can  the  power  of  God,  or  a  quality,  as  they  speak, 
be  said  to  be  sent,  to  be  given,  to  be  bestowed  on  men  ?  so 
that  these  very  expressions  are  destructive  to  their  imagina- 
tions. 

Secondly,  He  who  is  God  equal  in  nature  and  being  with 
the  Father,  may  be  promised,  sent,  and  given,  with  respect 


TRINITY    VINDICATED.  501 

unto  the  holy  dispensation  and  condescension  wherein  he 
hath  undertaken  the  office  of  being  our  comforter  and  sanc- 
tifier. 

Thirdly,  The  communications,  distributions,  impartings, 
divisions  of  the  Spirit,  which  they  mention,  as  they  respect 
the  object  of  them,  or  those  on  whom  they  were,  or  are  be- 
stowed, denote  only  works,  gifts,  operations,  and  effects  of 
the  Spirit,  the  rule  whereof  is  expressed,  1  Cor.  xii.  7.  He 
worketh  them  in  whom  he  will,  and  as  he  will.  And  whe- 
ther these  and  the  like  exceptions,  taken  from  actings  and 
operations  which  are  plainly  interpreted  and  explained  in 
sundry  places  of  Scripture,  and  evidently  enough  in  the  par- 
ticular places  where  they  are  used,  are  sufficient  to  impeach 
the  truth  of  the  revelation  before  declared,  all  who  have  a 
due  reverence  of  God,  his  word,  and  truths,  will  easily  un- 
derstand and  discern. 

These  things  being  declared  in  the  Scripture  concerning 
the  Father,  the  Son,  and  the  Holy  Ghost,  it  is  moreover  re- 
vealed, and  these  three  are  one  ;  that  is,  one  God,  jointly  to 
be  worshipped,  feared,  adored,  believed  in,  and  obeyed,  in 
order  unto  eternal  life.  For  although  this  doth  absolutely 
and  necessarily  follow  from  what  is  declared  and  hath  been 
spoken  concerning  the  one  God,  or  oneness  of  the  Deity,  yet 
for  the  confirmation  of  our  faith,  and  that  we  may  not  by  the 
distinct  consideration  of  the  three  be  taken  off  from  the  one, 
it  is  particularly  declared, '  that  these  three  are  one ;'  that  one, 
the  one  and  same  God.  But  whereas,  as  was  said  before, 
this  can  no  otherwise  be,  the  testimonies  given  thereunto 
are  not  so  frequently  multiplied  as  they  are  unto  those  other 
heads  of  this  truth,  which  through  the  craft  of  Satan,  and 
the  pride  of  men,  might  be  more  liable  to  exceptions.  But 
yet  they  are  clear,  full,  and  distinctly  sufficient  for  faith  to 
acquiesce  in  immediately,  without  any  other  expositions, 
interpretations,  or  arguments,  beyond  our  understanding  of 
the  naked  importance  of  the  words.  Such  are  they;  of  the 
Father  [and]  the  Son,  John  x.  30.  '  I  and  my  Father  are  one.' 
Father,  Son,  and  Spirit,  John  v.  7.  '  three  that  bear  witness 
in  heaven.  Father,  Son,  and  Spirit,  and  these  three  are  one  ;' 
Matt,  xxviii.  19.  '  Baptizing  them  in  the  name  of  the  Father, 
Son,  and  Spirit.'  For  if  those  into  whose  name  we  are  bap- 
tized be  not  one  in  nature,  we  are  by  our  baptism  engaged 


502  THE    DOCTRINE    OF    THE 

into  the  service  and  worship  of  more  gods  than  one.  For 
as  being  baptized,  or  sacredly  initiated  into,  or  in  the  name 
of  any  one,  doth  sacramentally  bind  us  unto  a  holy  and  re- 
ligious obedience  unto  him,  and  in  all  things  to  the  avowing 
of  him  as  the  God  whose  Vv'e  are,  and  whom  we  serve,  as  here 
we  are  in  the  name  of  the  Father,  Son,  and  Spirit;  so  if  they 
are  not  one  God,  the  blasphemous  consequence  before-men- 
tioned must  unavoidably  be  admitted  ;  which  it  also  doth 
upon  the  Sociuian  principle,  who  whilst  of  all  others  they 
seem  to  contend  most  for  one  God,  are  indeed  direct  poly- 
theisls,  by  owning  others  with  religious  respect,  due  to  God 
alone,  which  are  not  so. 

Once  more.  It  is  revealed  also,  that  these  three  are  dis- 
tinct among  themselves  by  certain  peculiar  relative  proper- 
ties, if  I  may  yet  use  these  terms.  So  that  they  are  distinct, 
living,  divine,  intelligent,  voluntary  principles  of  operation 
or  working,  and  that  in,  and  by  internal  acts  one  towards 
another,  and  in  acts  that  outwardly  respect  the  creation  and 
the  several  parts  of  it.  Now  this  distinction  originally  lietli 
in  this ;  that  the  Father  begetteth  the  Son,  and  the  Son  is 
begotten  of  the  Father ;  and  the  Holy  Spirit  proceedeth 
from  both  of  them.  The  manner  of  these  things,  so  far  as 
they  may  be  expressed  unto  our  edification,  shall  afterward 
be  apoken  to.  At  present  it  sufficeth  for  the  satisfaction 
and  confirmation  of  our  faith,  that  the  distinctions  named 
are  clearly  revealed  in  the  Scripture,  and  are  proposed  to  be 
its  proper  object  in  this  matter:  Psal.  ii.  7.  'Thou  art  my 
Son,  this  day  have  I  begotten  thee.'  Matt.  xvi.  16.  'Thou 
art  Chris.t,  the  Son  of  the  living  God.'  John  i.  14.  '  We 
saw  his  glory,  the  glory  of  the  only-begotten  of  the  Father.' 
Ver.  18.  '  No  man  hath  seen  God  at  any  time ;  the  only-be- 
SCOtten  Son  which  is  in  the  bosom  of  the  Father  he  hath  re- 
vealed  him.'  John  v.  26.  '  For  as  the  Father,  hath  life  in 
himself,  so  hath  he  given  to  the  Son  to  have  life  in  himself.' 
1  John  V.  20.  '  The  Son  of  God  is  come,  and  hath  given 
us  an  understanding.'  John  xv.  26.  '  But  when  the  Com- 
forter is  come,  whom  1  will  send  unto  you  from  the  Father, 
even  the  Spirit  of  truth,  which  proceedeth  from  the  Father, 
he  shall  testify  of  rne.' 

Now  as  the  nature  of  this  distinction  lies  in  their  mutual 
relation  one  to  another,  so  it  is  the  foundation  of  tliose  dis- 


TRINITY    VINDICATED.  503 

tinct  actings  and  operations,  whereby  the  distinction  itself 
is  clearly  manifested  and  confirmed.  And  these  actings,  as 
was  said,  are  either  such,  as  where  one  of  them  is  the  object 
of  another's  actings,  or  such  as  have  the  creature  for  their 
objects;  the  first  sort  are  testified  unto,  Psal.  ex.  i.  John 
i.  18.  V.  20.  xvii.  5.  1  Cor.  ii.  10,  11.  Prov.  viii.  21,22. 
most  of  which  places  have  been  before  recited.  They  which 
thus  know  each  other,  love  each  other,  delight  in  each  other, 
must  needs  be  distinct ;  and  so  are  they  represented  unto 
our  faith.  And  for  the  other  sort  of  actings  the  Scripture 
is  full  of  the  expressions  of  them ;  see  Gen.  xix.  24.  Zech. 
ii.  8.  Johnv.  17.-  1  Cor.  xii.  7—9.  viii.  9. 

Our  conclusion  from  the  whole  is,  that  there  is  nothing 
more  fully  expressed  in  the  Scripture,  than  this  sacred  truth ; 
that  there  is  one  God,  Father,  Son,  and  Holy  Ghost; 
which  are  divine,  distinct,  intelligent,  voluntary,  omnipotent 
principles  of  operation,  and  working,  which  whosoever 
thinks  himself  obliged  to  believe  the  Scripture  must  be- 
lieve ;  and  concerning  others,  in  this  discourse,  we  are  not 
solicitous. 

This  is  that  which  was  first  proposed ;  namely,  to  mani- 
fest what  is  expressly  revealed  in  the  Scripture  concerning 
God  the  Father,  Son,  and  Holy  Ghost ;  so  as  that  we  may 
duly  believe  in  him,  yield  obedience  unto  him,  enjoy  com- 
munion with  him,  walk  in  his  love  and  fear,  and  so  come  at 
length  to  be  blessed  with  him  for  evermore.  Nor  doth  faith 
for  its  security,  establishment,  and  direction,  absolutely 
stand  in  need  of  any  farther  exposition  or  explanation  of 
these  things  :  or  the  use  of  any  terms  not  consecrated  to  the 
present  service  by  the  Holy  Ghost.  But  whereas  it  may 
be  variously  assaulted  by  the  temptations  of  Satan,  and  op- 
posed by  the  subtle  sophisms  of  men  of  corrupt  minds ;  and 
whereas  it  is  the  duty  of  the  disciples  of  Christ  to  grow  in 
the  knowledge  of  God,  and  our  Lord  and  Saviour  Jesus 
Christ,  by  an  explicit  apprehension  of  the  things  they  do 
believe,  so  far  as  they  are  capable  of  them ;  this  doctrine 
hath  in  all  ages  of  the  church,  been  explained  and  taught, 
in  and  by  such  expressions,  terms,  and  propositions,  as  far- 
ther declare  what  is  necessarily  included  in  it,  or  consequent 
unto  it ;  with  an  exclusion  of  such  things,  notions,  and  ap- 
prehensions, as  are  neither  the  one,  nor  the  other.     Tiiis  I 


504  THE    DOCTRINE    OF    THE 

shall  briefly  manifest,  and  then  vindicate  the  whole  from 
some  exceptions,  and  so  close  this  dissertation. 

That  God  is  one,  was  declared  and  proved.  Now  this 
oneness  can  respect  nothing  but  the  nature,  being,  substance, 
or  essence  of  God.  God  is  one  in  this  respect.  Some  of 
these  words  indeed  are  not  used  in  the  Scripture  ;  but 
whereas  they  are  of  the  same  importance  and  signification, 
and  none  of  them  include  any  thing  of  imperfection,  they 
are  properly  used  in  the  declaration  of  the  unity  of  the  God- 
head. There  is  mention  in  the  Scripture  of  the  Godhead  of 
God;  Rom.  i.  20.  'His  eternal  power  and  Godhead.'  And 
of  his  nature,  by  excluding  them  from  being  objects  of  our 
worship,  who  are  not  God  by  nature  ;  Gal.  iv.  8.  Now  this 
natural  Godhead  of  God,  is,  his  substance  or  essence  with 
all  the  holy  divine  excellencies  which  naturally  and  neces- 
sarily appertain  thereunto.  Such  are  eternity,  immensity, 
omnipotency,  life,  infinite  holiness,  goodness,  and  the  like. 
This  one  nature,  substance,  or  essence,  being  the  nature, 
substance,  or  essence  of  God,  as  God,  is  the  nature,  essence, 
and  substance  of  the  Father,  Son,  and  Spirit ;  one  and  the 
same  absolutely  in  and  unto  each  of  them.  For  none  can 
be  God  as  they  are  revealed  to  be,  but  by  virtue  of  this  di- 
vine nature  or  being.  Herein  consists  the  unity  of  the 
Godhead. 

Secondly,  The  distinction  which  the  Scripture  reveals 
between  Father,  Son,  and  Spirit,  is  that  whereby  they  are 
.three  hypostases,  or  persons,  distinctly  subsisting  in  the 
same  divine  essence  or  being.  Now  a  divine  person,  is 
nothing  but  the  divine  essence  upon  the  account  of  an  espe- 
cial property,  subsisting  in  an  especial  manner.  As  in  the 
person  of  the  Father,  there  is  the  divine  essence  and  being, 
with  its  property  of  begetting  the  Son,  subsisting  in  an 
especial  manner  as  the  Father ;  and  because  this  person 
hath  the  whole  divine  nature,  all  the  essential  properties  of 
that  nature  are  in  that  person.  The  wisdom,  the  understand- 
ing of  God,  the  will  of  God,  the  immensity  of  God,  is  in 
that  person,  not  as  that  person,  but  as  the  person  is  God. 
The  like  is  to  be  said  of  the  persons  of  the  Son  and  of  the 
Holy  Ghost.  Hereby  each  person  having  the  understanding, 
the  will,  and  power  of  God,  becomes  a  distinct  principle  of 
operation ;  and  yet  all  their  actings  ad  extra  being  the  act- 


TRINITY    VINDICATED.  505 

ings  of  God,  they  are  undivided,  and  are  all  the  works  of  one, 
of  the  selfsame  God.  And  these  things  do  not  only  neces- 
sarily follow,  but  are  directly  included  in  the  revelation  made 
concerning  God,  and  his  subsistence  in  the  Scriptures. 

There  are  indeed  very  many  other  things  that  are   taught 
and  disputed  about  this  doctrine  of  the  Trinity;  as  the  man- 
ner of  the  eternal  generation  of  the  Son,  of  the  essence  of 
the  Father,  of  the  procession  of  the  Holy  Ghost,  and  the 
difference  of  it  from  the  generation  of  the  Son  ;  of  the  mu- 
tual in-being  of  the  persons,  by  reason  of  their  unity  in  the 
same  substance  or  essence  ;  the  nature  of  their  personal  sub- 
sistence, with  respect  unto  the  properties  whereby  they  are 
mutually  distinguished  ;  all  which  are   true  and  defensible 
against  all  the  sophisms  of  the  adversaries  of  this  truth.  Yet 
because  the  distinct  apprehension  of  them,  and  their  accurate 
expression,  is   not  necessary  unto  faith,  as  it  is   our  guide 
and  principle  in  and  unto  religious  worship  and  obedience, 
they  need  not  here  be  insisted  on.     Nor  are  those  brief  ex- 
plications themselves  before-mentioned,  so  proposed  as  to  be 
placed  immediately  in  the  same  rank  or  order  with  the  ori- 
ginal revelations  before  insisted  on,  but  only  are  pressed  as 
proper  expressions  of  what  is  revealed  to  increase  our  light 
and  farther  our  edification.     And  although   they  cannot  ra- 
tionally be  opposed  or  denied,  nor  ever  were  by  any,  but  such 
as  deny  and  oppose  the  things  themselves  as  revealed,  yet 
they  that  do  so  deny  or  oppose  them,  are  to  be  required 
positively    in  the   first    place  to    deny    or  disapprove    the 
oneness  of  the  Deity,  or  to  prove  that  the  Father,  or  Son, 
or  Holy  Ghost  in  particular,  are  not  God,  before  they  be  al- 
lowed to  speak  one  word  against  the  manner  of  the  expli- 
cation of  the  truth  concerning  them.     For  either  they  grant 
the  revelation   declared  and  contended  for,  or  they  do  not ; 
if  they  do,  let  that  concession  be  first  laid  down,  namely, 
that  the  Father,  Son,  and  Spirit  are  one  God ;  and  then  let 
it  be  debated  whether  they  are  one  in  substance  and   three 
in  persons,  or  how  else  the  matter  is  to  be  stated.     If  they 
deny  it,  it  is  a  plain  madness  to  dispute  of  the  manner  of 
any  thing,  and   the  way  of  expressing  it,  whilst  the  thing 
itself  is   denied  to  have  a  being;  for  of  that  which  is  not, 
there  is  neither  manner,  property,  adjunct,  nor  effect.     Let 
then  such  persons,  as  this  sort  of  men  are  ready  to  attempt 


506  THE    DOCTRINE    OF    THE 

with  their  sophistry,  and  to  amuse  with  cavils  about  persons, 
substances,  subsistences,  and  the  like,  desire  to  know  of 
them  what  it  is  that  they  would  be  at.  What  woujd  they 
deny,  what  would  they  disapprove  ?  Is  it  that  God  is  one  ; 
or  that  the  Father  is  God,  or  the  Son,  or  the  Holy  Ghost  is 
so  ?  If  they  deny,  or  oppose  either  of  these,  they  have  tes- 
timonies and  instances  of  divine  revelation,  or  may  have,  in 
a  readiness,  to  confound  the  devil  and  all  his  emissaries. 
If  they  will  not  do  so,  if  they  refuse  it,  then  let  them  know, 
that  it  is  most  foolish  and  unreasonable  to  contend  about 
expressions  and  explanations  of  any  thing,  or  doctrine,  about 
the  manner,  respects,  or  relations  of  any  thing,  until  the 
thing  itself,  or  doctrine,  be  plainly  confessed  or  denied.  If 
this  they  refuse,  as  generally  they  do  and  will,  which  I  speak 
upon  sufficient  experience,  and  will  not  be  induced  to  deal 
openly,  properly,  and  rationally,  but  will  keep  to  their  cavils 
and  sophisms,  about  terms  and  expressions,  all  farther  de- 
bate, or  conference  with  them,  may  justly,  and  ought  both 
conscienciously  and  rationally  to  be  refused,  and  rejected. 
For  these  sacred  mysteries  of  God  and  the  gospel,  are  not 
lightly  to  be  made  the  subject  of  men's  contests  and  dis- 
putations. 

But  as  we  dealt  before  in  particular,  so  here  I  shall  give 
instances  of  the  sophistical  exceptions  that  are  used  against 
the  whole  of  this  doctrine  ;  and  that  with  respect  unto  some 
late  collections,  and  representations  of  them  ;  from  whence 
they  are  taken  up  and  used  by  many  who  seem  not  to  un- 
derstand the  words,  phrases,  and  expressions  themselves, 
which  they  make  use  of. 

The  sum  of  what  they  say  in  general,  is,  *  How  can  these 
things  be?  How  can  three  be  one,  and  one  be  three  ?  Every 
person  hath  its  own  substf^nce,  and  therefore  if  there  be  three 
persons,  there  must  be  three  substances  ;  and  so  three  Gods.' 

Ans.  Every  person  hath  distinctly  its  own  substance, 
for  the  one  substance  of  the  Deity,  is  the  substance  of  each 
person,  so  it  is  still  but  one.  But  each  person  hath  not  its 
own  distinct  substance,  because  the  substance  of  them  all  is 
the  same,  as  hath  been  proved. 

They  say,  '  That  if  each  person  be  God,  then  each  person 
is  infinite,  and  there  being  three  persons  there  must  be  three 
infinites.' 


TRINITY    VINDICATED.  507 

^ns.  This  follows  not  in  the  least ;  for  each  person  is 
infinite  as  he  is  God.  All  divine  properties,  such  as  to  be 
infinite  is,  belong  not  to  the  persons  on  the  account  of  their 
personality,  but  on  the  account  of  their  nature,  which  is  o,ne, 
for  they  are  all  natural  properties. 

But  they  say,  '  If  each  person  be  God,  and  that  God  sub- 
sist in  three  persons,  then  in  each  person  there  are  three 
persons  or  Gods. 

Ans.  The  collusion  of  this  sophism  consists  in  that  ex- 
pression, 'be  God  ;'  and '  that  God  ;'  in  the  first^place  the  na- 
ture of  God  is  intended ;  in  the  latter  a  singular  person. 
Place  the  words  intelligibly,  and  they  are  thus  ;  If  each  per- 
son be  God,  and  the  nature  of  God  subsists  in  three  persons, 
then  in  each  person  there  are  three  persons ;  and  then  the 
folly  of  it  will  be  evident. 

But  they  farther  infer;  *  That  if  we  deny  the  persons  to 
be  infinite,  then  an  infinite  being  hath  a  finite  mode  of  sub- 
sisting, and  so  I  know  not  what  supposition  they  make 
hence  ;  that  seeing  there  are  not  three  infinites,  then  the 
Father,  Son,  and  Spirit  are  three  finites,  that  make  up  an 
infinite.' 

The  pitiful  weakness  of  this  cavil  is  open  to  all ;  for 
finite  and  infinite  are  properties  and  adjuncts  of  beings,  and 
not  of  the  manner  of  the  subsistence  of  any  thing.  The 
nature  of  each  person  is  infinite,  and  so  is  each  person, 
because  of  that  nature.  Of  the  manner  of  their  subsistence, 
finite  and  infinite  cannot  be  predicated  or  spoken,  no  far- 
ther than  to  say,  an  infinite  being  doth  so  subsist. 

'  But  you  grant,'  say  they, 'that  the  only  true  God  is  the 
Father,  and  then  if  Christ  be  the  only  true  God,  he  is  the 
Father.' 

Ans.  We  say,  the  only  true  God  is  Father,  Son,  and 
Holy  Ghost.  We  never  say,  the  Scripture  never  says,  that 
the  Father  only  is  the  true  God,  whence  it  would  follow, 
that  he  that  is  the  true  God,  is  the  Father.  But  we  grant 
the  Father  to  be  the  only  true  God  ;  and  so  we  say  is  the 
Son  also.  And  it  doth  not  at  all  thence  follow,  that  the 
Son  is  the  Father  ;  because  in  saying  the  Father  is  the 
true  God,  we  respect  not  his  paternity,  or  his  paternal  re- 
lation to  his  Son  ;  but  his  nature,  essence,  and  being.  And 
the  same  we  affirm  concerning  the  other  persons.     And  to 


508  THE    DOCTRINE    OF    THE 

say,  that  because  each  person  is  God,  one  person  must  be 
another,  is  to  crave  leave  to  disbelieve  what  God  hath  re- 
vealed, without  giving  any  reason  at  all  for  their  so  doing. 

But  this  sophism  being  borrowed  from  another,  namely, 
Crellius,  who  insisted  much  upon  it,  I  shall  upon  his  account, 
and  not  on  theirs,  who  as  far  as  I  can  apprehend,  understand 
little  of  the  intendment  of  it,  remove  it  more  fully  out  of  the  way. 
It  is  proposed  by  him  in  way  of  syllogism,  thus ;  '  The  only 
true  God  is  the  Father  ;  Christ  is  the  only  true  God,  there- 
fore he  is  the  Father.'     Now  this  syllogism  is  ridiculously 
sophistical.     For  in  a  categorical  syllogism  the  major  pro- 
position is  not  to  be  particular,  or  equipollent  to  a  parti- 
cular.    For  from  such  a  proposition,  when  any  thing  com- 
municable to  more  is  the  subject  of  it,  and  is  restrained  unto 
one  particular,  nothing  can  be  inferred  in  the  conclusion. 
But  such  is  this  proposition  here,  the  only  true  God  is  the 
Father.     It  is  a  particular  proposition,  wherein  the  subject 
is  restrained  unto  a  singular,  or  individual  predicate,  though 
in  itself  communicable  to  more.     Now  the  proposition  being 
so  made   particular,  the  terms  of  the  subject  or  predicate 
are  supposed  reciprocal  ;  namely,  that  one   God,  and   the 
Father,  are  the  same,  which  is    false;     unless  it    be    first 
proved,  that  the  name  God,  is  communicable  to  no  more,  or 
no  other,  than  is  the  other  term  of  Father ;  which  to  sup- 
pose, is  to  beg  the  whole  question.     For  the  only  true  God 
hath    a    larger    signification  than    the    term  of  Father,  or 
Son.     So  that  though  the  only  true  God  be  the  Father,  yet 
every  one  who  is  true  God,  is  not  the  Father.     Seeing  then 
that  the  name  of  God  here  supplies  the  place  of  a  species, 
though  it  be  singular  absolutely,  as  it  respects  the  divine 
nature,  which  is  absolutely  singular,  and  one,  and  cannot  be 
multiplied ;    yet  in  respect  of  communication  it  is  other- 
wise, it  is  communicated  unto  more,  namely,  to  the  Father, 
Son,  and  Holy  Ghost.     And  therefore,  if  any  thing  be  in- 
tended to  be  concluded  from  hence,  the  proposition   must 
be   expressed  according  to  what  the  subject  requires,   as 
capable  of  communication  or  attribution  to  more  than  one, 
as  thus  ;  whoever  is  the  only  true  God,  is  the  Father;  which 
proposition,  these  persons  and  their  masters  shall  never  be 
able  to  prove. 

1  have  given  in  particular  these  strictures  thus  briefly. 


THIMTV    VINDICATED.  509 

upon  these  empty  sophisms  ;  partly,  because  they  are  well 
removed  already,  and  partly,  because  they  are  mere  exscrip- 
tions  out  of  an  author  not  long  since  translated  into  English, 
unto  whom  an  entire  answer  may  ere  long  be  returned. 

That  which  at  present  shall  suffice,  is  to  give  a  general 
answer  unto  all  these  cavils,  with  all  of  the  same  kind,  which 
the  men  of  these  principles  do  usually  insist  upon. 

1.  '  The  things,'  they  say,  *  which  we  teach  concerning  the 
Trinity,  are  contrary  to  reason  ;'  and  thereof  they  endeavour 
to  give  sundry  instances,  wherein  the  sum  of  the  opposition 
which  they  make  unto  this  truth  doth  consist.  But  first,  I 
ask.  What  reason  is  it  that  they  intend  ?  It  is  their  own,  the 
carnal  reason  of  men.  By  that  they  will  judge  of  these  di- 
vine mysteries.  The  Scripture  tells  us  indeed,  that  the 
'spirit  of  a  man  which  is  in  him  knows  the  things  of  a  man.' 
A  man's  spirit,  by  natural  reason,  may  judge  of  natural 
things.  'But  the  things  of  God  knoweth  no  man,  but  the 
Spirit  of  God;'  1  Cor.  ii.  11.  So  that  what  we  know  of 
these  things,  we  must  receive  upon  the  revelation  of  the 
Spirit  of  God  merely,  if  the  apostle  may  be  believed.  And 
it  is  given  vmto  men  to  know  the  mysteries  of  the  kingdom 
of  God.  To  some,  and  not  to  others  ;  and  unless  it  be  so 
given  them,  they  cannot  know  them.  In  particular,  none 
can  know  the  Father,  unless  the  Son  reveal  him.  Nor  will, 
or  doth,  or  can,  flesh  and  blood  reveal,  or  understand  Jesus 
Christ  to  be  the  Son  of  the  living  God,  unless  the  Father 
reveal  him,  and  instruct  us  in  the  truth  of  it ;  Matt.  xvi.  18. 
The  way  to  come  to  the  acknowledgement  of  these  things, 
is  that  described  by  the  apostle,  Eph.  iii.  14  — 19.  '  For  this 
cause  I  bow  my  knees  unto  the  Father  of  our  Lord  Jesus 
Christ,  of  whom  the  whole  family  in  heaven  and  earth  is 
named,  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 ; 
that  ye  being  rooted  and  grounded  in  love  may  be  able  to 
comprehend  with  all  saints,'  &c.  As  also,  Col.  ii.  2,  3.  *  That 
ye  might  come  unto  all  riches  of  the  full  assurance  of  under- 
standing, to  the  acknowledgement  of  the  mystery  of  God, 
and  of  the  Father,  and  of  Christ ;  in  whom  are  hid  all  the 
treasures  of  wisdom  and  knowledge.'  It  is  by  faith  and 
prayer,  and  through  the  revelation  of  God,  that  we   may 


510  THE    DOCTRINE    OF    THE 

come  to  the  acknowledgment  of  these  things  ;  and  not  by 
the  carnal  reasonings  of  men  of  corrupt  minds. 

2.  What  reason  do  they  intend  ?  If  reason  absolutely, 
the  reason  of  things  ;  we  grant  that  nothing  contrary  unto 
it  is  to  be  admitted.  But  reason  as  it  is  in  this  or  that  man, 
particularly  in  themselves,  we  know  to  be  weak,  maimed,  and 
imperfect ;  and  that  they  are,  and  all  other  men,  extremely 
remote  from  a  just  and  full  comprehension  of  the  whole 
reason  of  things.  Are  they  in  such  an  estate,  as  that  their 
apprehension  shall  pass  for  the  measure  of  the  nature  of  all 
things  ?  We  know  they  are  far  from  it.  So  that  though  we 
will  not  admit  of  any  thing  that  is  contrary  to  reason,  yet 
the  least  intimation  of  a  truth  by  divine  revelation,  will 
make  me  embrace  it,  although  it  should  be  contrary  to  the 
reason  of  all  the  Socinians  in  the  world.  Reason  in  the 
abstract,  or  the  just  measure  of  the  answering  of  one  thing 
unto  another,  is  of  great  moment.  But  reason,  that  is,  what 
is  pretended  to  be  so,  or  appears  to  be  so  unto  this  or  that 
man,  especially  in  and  about  things  of  divine  revelation,  is 
of  very  small  importance  ;  of  none  at  all  where  it  riseth  up 
against  the  express  testimonies  of  Scripture,  and  these  mul- 
tiplied to  their  mutual  confirmation  and  explanation. 

3.  Many  things  are  above  reason,  that  is,  as  considered 
in  this  or  that  subject,  as  men,  which  are  not  at  all  against  it. 
It  is  an  easy  thing  to  compel  the  most  curious  inquiries  of 
these  days  to  a  ready  confession  hereof,  by  multitudes  of 
instances  in  things  finite  and  temporary.  And  shall  any 
dare  to  deny  but  it  may  be  so,  in  things  heavenly,  divine, 
and  spiritual  ?  Nay,  there  is  no  concernment  of  the  being 
of  God,  or  his  properties,  but  is  absolutely  above  the  com- 
prehension of  our  reason.  'We  cannot  by  searching  find 
out  God,  we  cannot  find  out  the  Almighty  to  perfection.' 

4.  The  very  foundation  of  all  their  objections  and  cavils 
against  this  truth,  is  destructive  of  as  fundamental  prin- 
ciples of  reason,  as  are  in  the  world.  They  are  all  at  best 
reduced  to  this ;  it  cannot  be  thus  in  things  finite  ;  the  same 
being  cannot  in  one  respect  be  one,  in  another  three,  and 
the  like,  and  therefore  it  is  so  in  things  infinite.  All  these 
reasonings  are  built  upon  this  supposition,  that  that  which 
is  finite  can  perfectly  comprehend  that  which  is  infinite. 
An  assertion  absu;d,  foolish,  and  contradictory  unto  itself. 


TRINITY    VINDICATED.  .  511 

Again,  it  is  the  highest  reason  in  things  of  pure  revelation, 
to  captivate  our  understandings  to  the  authority  of  the  re- 
vealer,  which  here  is  rejected.  So  that  by  aloud,  specious 
pretence  of  reason,  these  men,  by  a  little  captious  sophistry, 
endeavour  not  only  to  countenance  their  unbelief,  but  to 
evert  the  greatest  principles  of  reason  itself. 

5.  The  objections  these  men  principally  insist  upon,  are 
merely  against  the  explanations  we  use  of  this  doctrine  ; 
not  against  the  primitive  revelation  of  it,  which  is  the  prin- 
cipal object  of  our  faith,  which  how  preposterous  and  irra- 
tional a  course  of  proceeding  it  is,  hath  been  declared. 

6.  It  is  a  rule  among  philosophers,  that  if  a  man  on  just 
grounds  and  reasons  have  embraced  any  opinion  or  per- 
suasion, he  is  not  to  desert  it,  merely  because  he  cannot  an- 
swer every  objection  against  it.  For  if  the  objections  where- 
with we  may  be  entangled,  be  not  of  the  same  weight  and 
importance  with  the  reason  on  which  we  embraced  the 
opinion,  it  is  a  madness  to  forego  it  on  the  account  thereof. 
And  much  more  must  this  hold  amonost  the  common  sort 
of  Christians,  in  things  spiritual  and  divine.  If  they  will 
let  go,  and  part  with  their  faith  in  any  truth,  because  they 
are  not  able  to  answer  distinctly  some  objections  that  may 
be  made  against  it,  they  may  quickly  find  themselves  dis- 
puted into  atheism. 

7.  There  is  so  great  an  intimation  made  of  such  an  ex- 
pression and  resemblance  of  a  Trinity  in  unity,  in  the  very 
works  of  the  creation,  as  learned  men  have  manifested  by 
various  instances,  that  it  is  most  unreasonable  to  suppose 
that  to  be  contrary  to  reason,  which  many  objects  of  ra- 
tional consideration,  do  more  or  less  present  unto  our 
minds. 

8.  To  add  no  more  considerations  of  this  nature  ;  let 
any  of  the  adversaries  produce  any  one  argument  or  grounds 
of  reason,  or  those  pretended  to  be  such,  against  that  that 
hath  been  asserted,  that  hath  not  already  been  baffled  a  thou- 
sand times,  and  it  shall  receive  an  answer,  or  a  public  ac- 
knowledgment that  it  is  indissoluble. 


512  OF    THF,    PERSON    OF    CHRTST, 


Of  the  person  of  Christ. 

The  next  head  of  opposition  made  by  the  men  of  this  con- 
spiracy, against  this  sacred  truth,  is  against  the  head  of  all 
truth,  the  person  of  our  Lord  Jesus  Christ.     The  Socinians, 
indeed,  would  willingly  put  a  better  face  or  colour  upon 
their  error,  about  the  person  of  Christ,  than  it  will  bear,  or 
endure  to  lie  on  it.     For  in  their  catechism  unto  this  ques- 
tion, 'Is  the  Lord  Jesus  Chu&i, purus  homo,  a  mere  man?' 
they  answer,  '  By  no  means.'     How  then?  '  Hath  he  a  divine 
nature  also?'  which  is  their  next  question  :  to  this  they  say, 
'By  no  means,  for  this  is  contrary  to  right  reason.'  How  then 
will  these  pretended  masters  of  reason  reconcile  these  things? 
For  to  us  it  seems,  that  if  Christ  have  no  other  nature  but 
that  of  a  man,  he  is  as  to  his  nature,  punts  homo,  a  mere 
man,  and  no  more.     Why,  they  answer,  that  *he  is  not  a 
mere  man,  because  he  was  born  of  a  virgin.'     Strange  !  that 
that  should  be  an  argument  to  prove  him  more  than  a  man, 
which  the  Scripture  and  all  men  in  their  right  wits  grant  to 
be  an  invincible  reason,  to  prove  him  to  be  a  man,  and  as  he 
was  born  of  her,  no  more.     Rom.  i.  3.  'Concerning  his  Son 
Jesus  Christ  our  Lord,  which  was  made  of  the  seed  of  David 
according  to  the  flesh.'     Rom.  ix.  5.  '  Wliose  are  the  fa- 
thers, and  of  whom  as  concerning  the  flesh  Christ  came.' 
Gal.  iv.  4.  '  God  sent  forth  his  Son,  made  of  a  woman,  made 
under  the  law.'     But,  say  they, '  He  was  endowed  with  the 
Spirit,  wrought  miracles,  was  raised  from  the  dead,  had  all 
power  given  in  heaven  and  earth  ;  for  by  these  degrees,  he 
became  to  be  God.'     But  all  men  see  that  the  inquiry  is 
about  the  nature  of  Christ ;  and  this  answer  is  about  his 
state  and  condition.     Now  this  changeth  not  his  nature  on 
the  one  hand,  no  more  than  his  being  humbled,  poor,  and 
dying,  did  on  the  other.     This  is  the  right  reason  we  have 
to  deal  withal  in  these  men.     If  a  man  should  have  inquired 
of  some  of  them  of  old,   whether  Melchizedec  were  purus 
homo,  a  mere  man  ?  some  of  them  would  have  said.  No,  be- 
cause he  was  the  Holy  Ghost ;  some.  No,  because  he  was 
the  Son  of  God  himself;  and  some.  No,  because  he  was  an 
angel ;  for  such  foolish  opinions  have  men  fallen  into.    But 


OF    THE    PERSON    OF    CHRIST.  513 

how  sottish  soever  their  conceptions  were,  their  answer  to 
that  inquiry  would  have  been  regular,  because  the  question 
and  answer  respect  the  same  subject,  in  the  same  respect. 
But  never  any  was  so  stupid,  as  to  answer,  he  was  not  a 
mere  man,  that  is  by  nature,  because  he  was  a  priest  of  the 
high  God,   which  respects  his  office  and  condition.     Yet 
such  is  the  pretence  of  these  men  about  the  person  of  Christ 
to  incrustate  and  give    some    colour  unto  their   foul  mis' 
belief;  as  supposing  that  it  would  be  much  to  their  disad- 
vantage   to  own  Christ  only  as   a   mere   man,  though  the 
most  part  of  their  disputes  that  they   have   troubled   the 
Christian  world  withal,  have  had  no  other  design  nor  aim 
but  to  prove  him  so  to  be,  and  nothing  else.     I  shall  briefly, 
according  to  the  method  insisted  on,  first  lay  down  what  is 
the  direct  revelation  which  is  the  object  of  our  faith  in  this 
matter;  then  express  the  revelation  itself  in  the  Scripture 
testimonies  wherein  it  is  recorded  ;  and  having  vindicated 
some  one  or  other  of  them  from  their  exceptions,  manifest 
how  the  doctrine  hereof  is  farther  explained,  unto  the  edifi- 
cation of  them  that  believe. 

That  there  is  a  second  person,  the  Son  of  God,  in  the 
holy   trin-unity  of  the  Godhead,   we  have    proved   before. 
That  this  person  did  of  his  infinite  love  and  grace  take  upon 
him  our  nature,  human  nature,  so  as  that  the  divine  and  hu- 
man nature  should  become  one  person,  one  Christ,  God  and 
man  in  one  ;  so  that  whatever  he  doth  in,  and  about  our  sal- 
vation, it  is  done  by  that  one  person,  God  and  man,  is  re- 
vealed unto  us  in  the  Scripture,  as  the  object  of  our  faith. 
And  this  is  that  which  we  believe  concerning  the  person  of 
Christ.     Whatever  acts  are  ascribed  unto  him,  however  im- 
mediately performed,  in  or  by  the  human  nature,  or  in  and 
by  his  divine  nature,  they  are  all  the  acts  of  that  one  person, 
in  whom  are  both  these  natures.     That  this  Christ,  God  and 
man,  is,  because  he  is  God,  and  on  the  account  of  what  he 
hath  done  for  us  as  man,  to  be  believed  in,  worshipped,  with 
worship  religious  and  divine,  to  be  trusted  and  obeyed,  this 
also  is  asserted  in  the  Scripture.     And  these  things  are,  as 
it  were,  the  common  notions  of  Christian  religion  ;  the  com- 
mon principles  of  our  profession  ;  which  the  Scriptures  also 
abundantly  testify  unto. 

Isa.  vii.  14.  '  Behold  a  virgin  shall  conceive  and  bear  a 

VOL.    X.  -*    J- 


514  OF    THE     PERSON    OF    CHRIST. 

Son,  and  shall  call  his  name  Emmanuel ;'  that  is,  he  shall  be 
God  with  us,  or  God  in  our  nature.     Not  that  that  should 
be  his  name  whereby  he  should  be  called  in  this  world  ;  but 
that  this  should  be  the  condition  of  his  person,  he  should  be 
'  God  with  us  ;'  God  in  our  nature.     So  are  the  words  ex- 
pounded. Matt.  i.  20 — 23.  '  That  which  is  conceived  in  her 
is  of  the  Holy  Ghost.    And  she  shall  bring  forth  a  son,  and 
thou  shalt  call  his  name  Jesus  :  for  he  shall  save  his  people 
from  their  sins.     Now  all  this  was  done,  that  it  might  be  ful- 
filled which  was  spoken  of  the  Lord  by  the  prophet,  saying. 
Behold,  a  virgin  shall  be  with  child,  and  shall  bring  forth  a 
son,  and  they  shall  call  his  name  Emmanuel,  which  being  in- 
terpreted, is,  God  with  us.'     His  name  whereby  he  was  to  be 
called,  was  Jesus,  that  is,  a  saviour.     And  thereby  was  ac- 
complished the  prediction  of  the  prophet,  that  he  should  be 
Emmanuel,  which  being  interpreted,  is,  *  God  with  us.'  Now 
a  child  born  to  be  '  God  with  us,'  is  God  in  that  child  taking 
our  nature  upon  him,  and  no  otherwise  can  the  words  be 
understood. 

Isa.  ix.  6.   *  Unto  us  a  child  is  born,  unto  us  a  son  is 
given,  and  his  name  shall  be  called  the  mighty  God.'    The 
child  that  is  born,  the  son  that  is  given,  is  the  mighty  God ; 
and  as  the  mighty  God,  and  a  child  born,  or  son  given,  he 
is  the  Prince  of  Peace,  as  he  is  there  called,  or  our  Saviour. 
John  i.  14.  *  The  Word  was  made  flesh.'    That  the  Word 
was  God,  who  made  all  things,  he  had  before  declared.   Now 
he  affirms  that  this  Word  was  made  flesh.     How !  converted 
into  flesh,  into  a  man,  so  that  he  who  was  God  ceased  so  to 
be,  and  was  turned  or  changed  into  flesh,  that  is,  a  man? 
Besides  that  this  is  utterly  impossible,  it  is  not  affirmed.    For 
the  Word  continued  the  Word  still,  although  he  was  '  made 
flesh,'  or  'made  of  a  woman,'  as  it  is  elsewhere  expressed, 
or  made  of  the  seed  of  David,  or  took  our  flesh  or  nature  to 
be  his  own.     Himself  continuing  God,  as  he  was,  became 
man  also,  which  before  he  was  not.     '  The  Word  was  made 
flesh ;'    this   is   that  which   we   believe  and  assert  in   this 
matter. 

See  John  iii.  13.  31.  vi.  62.  xvi.  28.  All  which  places 
assert  the  person  of  Christ  to  have  descended  from  heaven 
in  the  assumption  of  human  nature,  and  ascended  into  hea- 
ven therein  being  assumed  ;  and  to  have  been  in  heaven  as 


OF    THE    PERSON    OF    CHRIST.  515 

to  his  divine  nature,  when  he  was  on  the  earth  in  the  flesh 
that  he  had  assumed. 

Acts  XX.  28.  '  Feed  the  church  of  God,  which  he  hath 
purchased  with  his  own  blood.'  The  person  spoken  of  is 
said  to  be  God  absolutely  ;  the  '  church  of  God.'  And  this 
God  is  said  to  have  blood  of  his  own ;  the  blood  of  Jesus 
Christ,  being  the  blood  of  him  that  was  Gdd,  though  not  the 
blood  of  him  as  God  ;  for  God  is  a  Spirit.  And  this  unde- 
niably testifies  to  the  unity  of  his  person  as  God  and  man. 

Rom.i.  3,  4.  'Concerning  his  Son  Jesus  Christ  our  Lord, 
who  was  made  of  the  seed  of  David  according  to  the  flesh; 
and  declared  to  be  the  Son  of  God  with  power,  according  to 
the  spirit  of  holiness,  by  the  resurrection  from  the  dead.* 
Rom.  ix.  5.  '  Whose  are  the  fathers,  and  of  whom  concern- 
ing the  flesh,  Christ  came,  who  is  over  all,  God  blessed  for 
ever.  Amen.'  This  is  all  we  desire;  that  we  may  believe 
without  disturbance  from  the  clamours  of  these  men  ;  name- 
ly, that  the  same  Christ,  as  concerning  the  flesh,  came  of 
the  fathers,  of  David,  and  in  himself,  is  over  all  God  blessed 
for  ever.  This  the  Scripture  asserts  plainly,  and  why  we 
should  not  believe  it  firmly,  let  these  men  give  a  reason  when 
they  are  able. 

Gal.  vi.  4.  '  God  sent  forth  his  Son  made  of  a  woman  ;' 
he  was  his  Son,  and  was  made  of  a  woman  ;  according  as  he 
expresses  it,  Heb.  x.  5.  '  A  body  hast  thou  prepared  me ;'  as 
also,  Rom.  viii.  3. 

Phil.  ii.  5 — 7.  *  Let  this  mind  be  in  you,  which  was  also 
in  Christ  Jesus ;  who,  being  in  the  form  of  God,  thought  it 
not  robbery  to  be  equal  with  God ;  but  made  himself  of  no 
reputation,  and  took  upon  him  the  form  of  a  servant,  and 
was  made  in  the  likeness  of  men.'  It  is  the  same  Christ  that 
is  spoken  of.  And  it  is  here  afiirmed  of  him  that  he  was  *  in 
the  form  of  God;  thought  it  no  robbery  to  be  equal  with 
God.'  But  is  this  all  ?  Is  this  Jesus  Christ  God  only?  Doth 
he  subsist  only  in  the  form  or  nature  of  God  ?  No,  saith  the 
apostle,  he  '  took  upon  him  the  form  of  a  servant,  was  m.ade 
in  the  likeness  of  men,  and  was  found  in  fashion  as  a  man.' 
That  his  being  truly  a  man  is  expressed  in  these  words  our 
adversaries  deny  not ;  and  we  therefore  believe  that  the  same 
Jesus  Christ  is  God  also,  because  that  is  no  less  plainly  ex- 
pressed. 

2  I.  2 


51G  OF    THE    PERSON    OF    CHRIST. 

1  Tim.  iii.  16.  '  And  without  controversy  great  is  the 
mystery  of  godliness :  God  was  manifest  in  the  flesh,  justified 
in  the  Spirit,  seen  of  angels.'  It  is  a  mystery  indeed,  under 
which  name  it  is  despised  now  and  reproached  ;  nor  are  we 
allowed  so  to  call  it,  but  are  reflected  on,  as  flying  to  mys- 
teries for  our  defence.  But  we  must  take  leave  to  speak  in 
this  matter,  according  to  his  directions,  without  whom  we 
cannot  speak  at  all.  A  mystery  it  is,  and  that  a  great  mys- 
tery ;  and  that  confessedly  so,  by  all  that  do  believe.  And 
this  is,  that  '  God  was  manifested  in  the  flesh.'  That  it  is 
the  Lord  Christ  who  is  spoken  of,  every  one  of  the  ensuing 
expressions  do  evince;  'justified  in  the  Spirit,  seen  of  an- 
gels, preached  unto  the  Gentiles,  believed  on  in  the  world, 
received  up  into  glory.'  And  this  also  is  the  substance  of 
what  we  believe  in  this  matter;  namely,  that  Christ  is  God 
manifest  in  the  flesh,  which  we  acknowledge,  own,  and  be- 
lieve to  be  true,  but  a  great  mystery  ;  yet  no  less  great  and 
sacred  a  truth  notwithstanding. 

Heb.  ii.  14.  '  Forasmuch  then  as  the  children  were  par- 
takers of  flesh  and  blood,  he  also  himself  likewise  took  part 
of  the  same.'  Ver.  16.  *  For  verily  he  took  not  on  him  the 
nature  of  angels,  but  he  took  on  him  the  seed  of  Abraham.' 
And  this  plainly  affirms  his  pre-existence  unto  that  assump- 
tion of  our  nature,  and  the  unity  of  his  person  in  it  being  so 
assumed. 

1  John  iii.  16.  'Hereby  perceive  we  the  love  of  God,  be- 
cause he  laid  down  his  life  for  us.'  He  who  was  God  laid 
down  for  a  season,  and  parted  with  that  life  which  was  his 
own,  in  that  nature  of  ours  which  he  had  assumed.  And 
that  taking  of  our  nature  is  called  his  '  coming  in  the  flesh,' 
which  whoso  denies,  is  'not  of  God,  but  is  the  spirit  of  anti- 
christ;' IJohn  iv.  3. 

These  are  some  of  the  places,  wherein  the  person  of 
Christ  is  revealed  unto  our  faith,  that  we  may  believe  on  the 
Son  of  Cod,  and  have  eternal  life. 

The  method  formerly  proposed  would  require  that  I 
should  take  off  the  general  objections  of  the  adversaries 
against  this  divine  revelation  ;  as  also  vindicate  some  pecu- 
liar testimonies  from  their  exceptions.  But  because  a  par- 
ticular opposition  unto  this  truth,  hath  not  as  yet  publicly 
and  directly  been  maintained  and  managed  by  any  that  I 


OF    THE    PERSON    OF    CHRIST.  517 

know  of  among  ourselves,  though  the  denial  of  it  be  ex- 
pressly included  in  what  they  do  affirm  ;  I  shall  leave  the 
farther  confirmation  thereof  unto  some  other  occasion,  if  it 
be  offered,  and  it  be  judged  necessary. 

And  this  is  that  which  the  faith  of  believers  rests  in,  as 
that  which  is  plainly  revealed  unto  them;  namely,  that  Je- 
sus Christ  is  God  and  man  in  one  person  ;  and  that  all  his 
actings  in  their  behalf  are  the  actings  of  him  who  is  God  and 
man ;  and  that  this  Son  of  God,  God  and  man,  is  to  be  be- 
lieved in  by  them,  and  obeyed,  that  they  have  eternal  life. 

What  is  farther  added  unto  these  express  testimonies, 
and  the  full  revelation  of  the  truth  contained  in  them  in  this 
matter,  in  way  of  explication  educed  from  them,  and  suit- 
able unto  them,  to  the  edification  of  the  church,  or  infor- 
mation of  the  minds  of  believers  in  the  right  apprehension 
of  this  great  mystery  of  God  manifested  in  the  flesh,  may  be 
reduced  to  these  heads. 

1.  That  the  person  of  the  Son  of  God,  did,  in  his  assum- 
ing human  nature  to  be  his  own,  not  take  an  individual  per- 
son of  any  one  into  a  near  conjunction  with  himself,  but 
preventing  the  personal  subsistence  of  human  nature  in  that 
flesh  which  he  assumed,  he  gave  it  its  subsistence  in  his 
own  person,  whence  it  hath  its  individuation  and  distinc- 
tion, from  all  other  persons  whatever.  This  is  the  personal 
union.  The  divine  and  human  nature  in  Christ  have  but 
one  personal  subsistence ;  and  so  are  but  one  Christ,  one 
distinct,  personal  principle  of  all  operations  of  all  that  he 
did,  or  doth,  as  mediator.  And  this  undeniably  follows 
from  what  is  declared  in  the  testimonies  mentioned.  For 
the  Word  could  not  be  made  flesh,  nor  could  he  take  on  him 
the  seed  of  Abraham,  nor  could  the  mighty  God  be  a  child 
born  and  given  unto  us,  nor  could  God  shed  his  blood  for 
his  church,  but  that  the  two  natures  so  directly  expressed, 
must  be  united  in  one  person  :  for  otherwise,  as  they  are  two 
natures  still,  they  would  be  two  persons  also. 

2.  Each  nature  thus  united  in  Christ  is  entire,  and  pre- 
serves unto  itself  its  own  natural  properties.  For  he  is  no 
less  perfect  God,  for  being  made  man;  nor  no  less  a  true 
perfect  man,  consisting  of  soul  and  body  with  all  their  es- 
sential parts,  by  that  nature's  being  taken  into  subsistence 
with  the  Son  of  God  ;  his  divine  nature  still  continues  im- 


518  OF    THE    SATISFACTION    OF    CHRIST. 

mense,  omniscient,  omnipotent,  infinite  in  holiness,  &c. 
his  human  nature,  finite  limited,  and  before  its  glorification, 
subject  to  all  infirmities  of  life  and  death,  that  the  same 
nature  in  others  absolutely  considered,  is  obnoxious  unto. 

3.  In  each  of  these  natures,  he  acts  suitably  unto  the  es- 
sential properties  and  principles  of  that  nature.  As  God, 
he  made  all  things,  upholds  all  things  by  the  word  of  his 
power,  fills  heaven  and  earth,  &c.  As  man,  he  lived,  hun- 
gered, suffered,  died,  rose,  ascended  into  heaven.  Yet,  by 
reason  of  the  union  of  both  these  natures  in  the  same  per- 
son, not  only  his  own  person  is  said  to  do  all  these  things, 
but  the  person  expressed  by  the  name  which  he  hath  on  the 
account  of  one  nature,  is  said  to  do  that  which  he  did  only 
in  the  other.  So  God  is  said  to  'redeem  his  church  with  his 
own  blood,'  and  to  'lay  down  his  life  for  us  ;'  and  the  Son  of 
man  to  be  in  heaven,  when  he  was  on  the  earth  ;  all  because 
of  the  unity  of  his  person,  as  was  declared.  And  these  things 
do  all  of  them  directly  and  undeniably  flow  from  what  is  re- 
vealed concerning  his  person,  as  before  is  declared. 


Of  the  satisfaction  of  Christ. 

The  last  thing  to  be  inquired  into,  upon  occasion  of  the  late 
opposition  to  the  great  fundamental  truths  of  the  gospel,  is 
the  satisfaction  of  Christ.  And  the  doctrine  hereof  is  such, 
as  I  conceive  needs  rather  to  be  explained  than  vindicated. 
For  it  being  the  centre  wherein  most,  if  not  all  the  lines  of 
gospel  promises  and  precepts  do  meet,  and  the  great  me- 
dium of  all  our  communion  with  God  in  faith  and  obedience, 
the  great  distinction  between  the  religion  of  Christians,  and 
that  of  all  others  in  the  world,  it  will  easily,  on  a  due^ pro- 
posal be  assented  unto  by  all,  who  would  be  esteemed  dis- 
ciples of  Jesus  Christ.  And  whether  a  parcel  of  insipid  ca- 
vils, may  be  thought  sufficient  to  obliterate  the  revelation  of 
it,  men  of  sober  minds  will  judge  and  discern. 

For  the  term  of  satisfaction,  we  contend  not  about  it. 
It  doth  indeed  properly  express  and  connote  that  great  effect 
of  the  death  of  Christ,  which  in  the  cause  before  us,  we  plead 
for.     But  yet,  because  it  belongs  rather  to  the  explanation 


OF    THE    SATISFACTION     OF    CHRIST.  519 

of  the  truth  contended  for,  than  is  used  expressly  in  the  re- 
velation of  it ;  and  because  the  right  understanding  of  the 
word  itself  depends  on  some  notions  of  law,  that  as  yet  we 
need  not  take  into  consideration ;  I  shall  not,  in  this  entrance 
of  our  discourse,  insist  precisely  upon  it,  but  leave  it  as  the 
natural  conclusion  of  what  we  shall  find  expressly  declared 
in  the  Scripture.  Neither  do  I  say  this,  as  though  I  did 
decline  the  word,  or  the  right  use  of  it,  or  what  is  properly 
signified  by  it,  but  do  only  cast  into  its  proper  place  answer- 
able unto  our  method  and  design  in  the  whole  of  this  brief 
discourse. 

I  know  some  have  taken  a  new  way  of  expressing  and 
declaring  the  doctrine  concerning  the  mediation  of  Christ, 
with  the  causes  and  ends  of  his  death,  which  thev  think  more 
rational,  than  that  usually  insisted  on.  But  as  what  I  have 
yet  heard  of  or  seen  in  that  kind,  hath  been  not  only  un- 
scriptural,  but  also  very  irrational,  and  most  remote  from 
that  accuracy  whereunto  they  pretend,  who  make  use  of  it; 
so  if  they  should  publish  their  conceptions,  it  is  not  impro- 
bable but  that  they  may  meet  with  a  scholastical  examina- 
tion by  some  hand  or  other. 

Our  present  work,  as  hath  been  often  declared,  is  for  the 
establishment  of  the  faith  of  them,  who  may  be  attempted, 
if  not  brought  into  danger,  to  be  seduced  by  the  sleights  of 
some  who  lie  in  wait  to  deceive,  and  the  clamours  of  others 
who  openly  drive  the  same  design.  What  therefore  the 
Scripture  plainly  and  clearly  reveals  in  this  matter,  is  the 
subject  of  our  present  inquiry.  And  either  in  so  doing,  as 
occasion  shall  be  offered,  we  shall  obviate,  or  in  the  close  of 
it  remove  those  sophisms,  that  the  sacred  truth  now  proposed 
to  consideration  hath  been  attempted  withal. 

The  sum  of  what  the  Scripture  reveals  about  this  great 
truth,  commonly  called  the  satisfaction  of  Christ,  may  be 
reduced  unto  these  ensuing  heads. 

First,  That  Adam  being  made  upright,  sinned  against  God ; 
and  all  mankind,  all  his  posterity  in  him.  Gen.  i.  27.  'So 
God  created  man  in  his  own  image  ;  in  the  image  of  God 
created  he  him;  male  and  female  created  he  them.'  Gen.  iii. 
11 .  '  And  he  said.  Who  told  thee  that  thou  wast  naked  ?  Hast 
thou  eaten  of  the  tree  whereof  I  commanded  thee  that  thou 
shouldest  not  eat?'    Eccles.  vii.  29.  '  Lo,  this  only  have  I 


520  OF    THE    SATISFACTION    OF    CHRIST. 

found,  that  God  made  man  upright,  but  he  hath  sought  out 
many  inventions.'  Rom.  v.  12.  'Wherefore,  as  by  one  man 
sin  entered  into  the  world,  and  death  by  sin  ;  and  so  death 
passed  upon  all  men,  for  that  all  have  sinned.'  Ver.  18. 
'Therefore,  by  the  offence  of  one  judgment  came  upon  all 
men  to  condemnation.'  Ver.  19.  'By  one  man's  disobedience 
many  were  made  sinners.' 

Secondly,  That  by  this  sin  of  our  first  parents,  all  men  are 
brought  into  an  estate  of  sin  and  apostacy  from  God,  and  of 
an  enmity  unto  him.  Gen.vi.6.  '  God  saw  that  the  wicked- 
ness of  man  was  great  in  the  earth,  and  that  every  imagination 
of  the  thoughts  of  his  heart,  was  only  evil  continually.'  Psal. 
li.  5.  '  Behold,  I  was  shapen  in  iniquity,  and  in  sin  did  my 
mother  conceive  me.'  Rom.  iii.  23.  '  For  all  have  sinned  and 
come  short  of  the  glory  of  God.'  Rom.  viii.  7.  'The  carnal 
mind  is  enmity  against  God  ;  for  it  is  not  subject  to  the  law, 
of  God,  neither  indeed  can  be.'  Eph.  iv.  18.  '  Having  the 
understanding  darkened,  being  alienated  from  the  life  of  God 
through  the  ignorance  that  is  in  them,  because  of  the  blind- 
ness of  their  heart;'  chap.  ii.  1.  Col.  ii.  13. 

Thirdly,  That  in  this  state  all  men  contiriue  in  sin  against 
God,  nor  of  themselves  can  do  otherwise.  Rom.  iii.  10 — 12. 
'  There  is  none  rij:;hteous,  no  not  one  :  there  is  none  that  un- 
derstandeth,  there  is  none  that  seeketh  after  God.  They  are 
all  gone  out  of  the  way,  they  are  together  become  unprofit- 
able ;  there  is  none  that  doeth  good,  no  not  one.' 

Fourthly,  That  the  justice  and  holiness  of  God,  as  he  is 
the  supreme  governor  and  judge  of  all  the  world,  require 
that  sin  be  punished.  Exod.  xxxiv.  7.  'That  will  by  no  means 
clear  the  guilty.'  Josh.  xxiv.  19.  '  He  is  a  holy  God,  he  is 
a  jealous  God,  he  will  not  forgive  your  transgressions  nor 
your  sins.'  Psal.  v.  4 — 6.  '  F'or  thou  art  not  a  God  that  hath 
pleasure  in  wickedness  ;  neither  shall  evil  dwell  with  thee. 
The  foolish  shall  not  stand  in  thy  sight;  thou  hatest  all 
workers  of  iniquity :  thou  shall  destroy  them  that  speak  leas- 
ing.' Hab.  i.  13. 'Thou  art  of  purer  eyes  than  to  behold 
evil,  and  canst  not  look  upon  iniquity.'  Isa.xxxiii.  14.  'Who 
among  us  shall  dwell  with  the  devouring  fire?  who  among  us 
shall  dwell  with  everlasting  burnings?'  Rom.  i.  32.  '  Who 
knowing  the  judgment  of  God,  that  they  which  commit  such 
things  are  worthy  of  death.'  Rom.  iii.  5,  6.  'Is  God  unrigh- 


OF    THE    SATISFACTION    OF    CHRIST.  521 

teous  who  taketh  vengeance?  (I  speak  as  a  man,)  God  for- 
bid :  for  then  how  shall  God  judge  the  world?'  2  Thess  i. 
6.  '  It  is  a  righteous  thing  with  God  to  recompense  tribu- 
lation to  them  that  trouble  you.'  Heb.  xii.  29.  'For  our  God 
is  a  consuming  fire;'  from  Deut.  iv.  24. 

Fifthly,  That  God  hath  also  engaged  his  veracity  and  faith- 
fulness in  the  sanction  of  the  law,  not  to  leave  sin  unpunish- 
ed. Gen.  ii.  17.  'In  the  day  thou  eatest  thereof  thou  shalt 
surely  die.'  Deut.  xxvii.  26.  '  Cursed  be  he  that  confirmeth 
not  all  the  words  of  this  law  to  do  them.'  In  this  stale  and 
condition  mankind,  had  they  been  left  without  divine  aid  and 
help,  must  have  perished  eternally. 

Sixthly,  That  God  out  of  his  infinite  goodness,  grace, 
and  love  to  mankind,  sent  his  only  Son  to  save  and  deliver 
them  out  of  this  condition.  Matt  i.  21.  'Thou  shalt  call  his 
name  Jesus,  for  he  shall  save  his  people  from  their  sins  ; 
John  iii.  16,  17.  '  God  so  loved  the  world,  that  he  orave  his 
only-begotten  Son,  that  whosoever  believeth  in  him  should 
not  perish,  but  have  everlasting  life.  For  God  sent  not  his 
Son  into  the  world  to  condemn  the  world  ;  but  that  the  world 
through  him  might  be  saved.'  Rom.  v.  8.  '  God  commend- 
eth  his  love  towards  us,  in  that  while  we  were  yet  sinners 
Christ  died  for  us.'  1  John  iv.  9.  'In  this  was  manifested 
the  love  of  God  towards  us,  because  God  sent  his  only-be- 
gotten Son  into  the  world,  that  we  might  live  through  him.' 
ver.  10.  '  Herein  is  love,  not  that  we  loved  God,  but  that  he 
loved  us,  and  sent  his  Son  to  be  a  propitiation  for  our  sins.' 

1  Thess.  i.  10,  'Even  Jesus,  which  delivereth  us  from  the 
wrath  to  come.' 

Seventhly,  That  this  love  was  the  same  in  Father  and 
Son,  acted  distinctl)^  in  the  manner  that  shall  be  afterward 
declared ;  so  vain  are  the  pretences  of  men,  who  from  the 
love  of  the  Father  in  this  matter,  would  argue  against  the 
love  of  the  Son  ;  or  on  the  contrary. 

Eighthly,  That  the  way  in  general  whereby  the  Son  of 
God  being  incarnate,  was  to  save  lost  sinners,  was  by  a  sub- 
stitution of  himself  according  to  the  design  and  appoint- 
ment of  God  in  the  room  of  those  whom  he  was  to  save, 

2  Cor.  V.  21.  'He  hath  made  him  to  be  sin  for  us,  who  knew 
no  sin;  that  we  might  become  the  righteousness  of  God  in 
him.'  Gal.  iii,  13.  '  Christ  hath  redeemed  us  from  the  curse 


522  OF    THE    SATISFACTON    OF    CHUIST. 

of  the  law,  being  made  a  curse  for  us.'  Rom.  v.  7,  8.  '  For 
scarcely  for  a  righteous  man  will  one  die  ;  yet  peradventure 
for  a  good  man  some  will  even  dare  to  die.  But  God  com- 
mendeth  his  love  towards  us,  in  that  while  we  were  yet  sin- 
ners Christ  died  for  us.'  Rom.  viii.  3.  '  For  what  the  law 
could  not  do  in  that  it  was  weak  through  the  flesh,  God 
sending  his  own  Son  in  the  likeness  of  sinful  flesh,  and  for 
sin,  condemned  sin  in  the  flesh  ;  that  the  righteousness  of 
the  law  might  be  fulfilled  in  us.'  1  Pet.  ii.  24.  '  Who  his 
own  self  bare  our  sins  in  his  own  body  on  the  tree.'  Chap, 
iii.  18.  *  For  Christ  also  hath  once  suffered  for  us,  the  just 
for  the  unjust,  that  he  might  bring  us  unto  God.'  All  these 
expressions  undeniably  evince  a  substitution  of  Christ  as  to 
suffering  in  the  stead  of  them  whom  he  was  to  save  ;  which 
in  general  is  all  that  we  intend  by  his  satisfaction  ;  namely, 
that  he  was  made  *  sin  for  us,'  a '  curse  for  us,' '  died  for  us,' 
that  is  in  our  stead,  that  we  might  be  saved  from  the  wrath 
to  come.  And  all  these  expressions,  as  to  their  true  genuine 
importance,  shall  be  vindicated  as  occasion  shall  require. 

Ninthly,  This  way  of  his  saving  sinners  is  in  particular, 
several  ways  expressed  in  the  Scripture.     As, 

1.  That  he  offered  himself  a  sacrifice  to  God,  to  make 
atonement  for  our  sins,  and  that  in  his  death  and  sufferings. 
Isa.  liii.  10.  '  When  thou  shalt  make  his  soul  an  offering  for 
sin.'  John  i.  29.  *  Behold  the  Lamb  of  God  who  taketh  away 
the  sins  of  the  world.'  Eph.  v.  2.  '  Christ  hath  loved  us, 
and  hath  given  himself  for  us  an  offering  and  a  sacrifice  to 
God  for  a  sweet-smelling  savour.'  Heb.  ii.  17.  '  Was  a  mer- 
ciful high-priest  in  things  pertaining  to  God,  to  make  recon- 
ciliation for  the  sins  of  the  people.'  Heb.  ix.  11 — 14.  '  But 
Christ  being  come  an  high-priest  of  good  things  to  come,  by 
a  greater  and  more  perfect  tabernacle,  not  made  with  hands, 
that  is  to  say,  not  of  this  building;  neither  by  the  blood  of 
goats  and  calves,  but  by  his  own  blood,  he  entered  in  once 
into  the  holy  place  ;  having  obtained  eternal  redemption  for 
us.  For  if  the  blood  of  bulls,  &c.  How  much  more  shall  the 
blood  of  Christ,  who  through  the  eternal  Spirit  offered  him- 
self without  spot  to  God,  purge  your  consciences  from  dead 
works?' 

2.  That  he  redeemed  us  by  paying  a  price,  a  ransom  for 
our  redemption.    Mark  x.  45.  '  The  Son  of  man  came  to 


OF    THE    SATISFACTION    OF    CHRIST.  523 

give  his  life  a  ransom  for  many.'  1  Cor.  vi.  20.  vii.  23.  '  For 
ye  are  bought  with  a  price.'  1  Tim.  ii.  6,  'Who  gave  him- 
self a  ransom  for  all,  to  be  testified  in  clue  time,'  Tit.  ii.  14. 
*  Who  gave  himself  for  us,  that  he  might  redeem  us  from  all 
iniquity.'  1  Pet.  i.  18,  19.  '  For  we  were  not  redeemed  with 
silver  and  gold  and  corruptible  things  ;  but  with  the  pre- 
cious blood  of  Christ,  as  of  a  lamb  without  blemish  and 
without  spot.' 

3.  That  he  bare  our  sins,  or  the  punishment  due  unto 
them.  Isa.  liii.  5,  '  He  was  wounded  for  our  transgressions, 
he  was  bruised  for  our  iniquities,  the  chastisement  of  our 
peace  was  upon  him,  and  with  his  stripes  we  are  healed.  All 
we  like  sheep  have  gone  astray,  we  have  turned  every  one  to 
his  own  way,  and  the  Lord  hath  laid  on  him  the  iniquity  of 
us  all.'  Ver.  11.  'For  he  shall  bear  their  iniquities.'  1  Pet. 
ii.  24.  '  Who  his  own  self  bare  our  sins  in  his  own  body  on 
the  tree. 

4.  That  he  answered  the  law  and  the  penalty  of  it.  Rom. 
viii.  3.  '  God  sent  forth  his  Son  in  the  likeness  of  sinful 
flesh,  and  for  sin,  condemned  sin  in  the  flesh  ;  that  the  righ- 
teousness of  the  law  might  be  fulfilled  in  us.'  Gal.  iii.  13. 
'  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us.'  Chap.  iv.  4,  5.  *  God  sent  forth  his 
Son  made  of  a  woman,  made  under  the  law,  to  redeem  them 
that  were  under  the  law.' 

5.  That  he  died  for  sin,  and  sinners,  to  expiate  the 
one,  and  in  the  stead  of  the  other.  Rom.  iv.  25.  '  He  was 
delivered  for  our  offences.'  Rom.  v.  10.  *  When  we  were 
enemies,  we  were  reconciled  to  God  by  the  death  of  his  Son.' 
1  Cor.  XV.  3.  *  Christ  died  for  our  sins  according  to  the 
Scriptures.'  2  Cor.  v.  14.  '  For  the  love  of  Christ  constrain- 
eth  us,  because  we  thus  judge,  that  if  one  died  for  all,  then 
were  all  dead  ;'  1  Thess.  v.  9,  10. 

6.  Hence  on  the  part  of  God,  it  is  affirmed  that  '  he 
spared  him  not,  but  delivered  him  up  for  us  all  5'  Rom.  viii. 
32.  and  caused  *  all  our  iniquities  to  meet  upon  him  ;'  Isa. 
liii.  7. 

7.  The  effect  hereof  was, 

(1.)  That  the  righteousness  of  God  was  glorified.  Rom. 
iii.  25,  26.  '  Whom  God  hath  set  forth  to  be  a  propitiation 
through  faith  in  his  blood,  to  declare  his  righteousness  for 


524  OF    THE    SATISFACTIOX     OF    CHRIST. 

the  rcQiission  of  sins.'  (2.)  The  law  fulfilled  and  satisfied, 
as  in  the  places  before  quoted;  Rom.  viii.  3.  Gal.  iii.  13, 
14.  Gal.  iv.  5.  (3.)  God  reconciled.  2  Cor.  v.  18,  19. 
*  God  was  in  Christ  reconciling  the  world  unto  himself,  not 
imputing  their  trespasses  unto  them.'  Heb.  ii.  17.  '  He  made 
reconciliation  for  the  sins  of  the  people.'  (4.)  Atonement 
was  made  for  sin.  Rom.  v.  11.  '  By  whom  we  have  now  re- 
ceived the  atonement ;'  and  peace  was  made  with  God.  Eph. 
ii.  14.  *  For  he  is  our  peace,  who  hath  made  both  one,  that 
he  might  reconcile  both  unto  God  in  one  body  by  the  cross, 
having  slain  the  enmity  thereby.'  (5.)  Made  an  end  of  sin. 
Dan.  ix.  24.  '  To  finish  transgression,  to  make  an  end  of 
sins,  to  make  reconciliation  for  iniquity,  and  to  bring  in  ever- 
lasting righteousness.'  The  glory  of  God  in  all  these  things 
being  exalted,  himself  well  pleased,  righteousness  and  ever- 
lasting redemption  or  salvation  purchased  for  sinners  ;  Heb. 
ix.  14.  In  that  the  chastisement  of  our  peace  was  upon  him, 
and  that  by  his  stripes  v/e  are  healed  ;  he  being  punished  that 
we  might  go  free,  himself  became  a  captain  of  salvation  unto 
all  that  do  obey  him. 

I  have  fixed  on  these  ])articu!ars,  to  give  every  ordinary 
reader  an  instance  how  fully  and  plainly  what  he  is  to  be- 
lieve in  this  matter  is  revealed  in  the  Scripture.  And  should 
I  produce  all  the  testimonies  which  expressly  give  witness 
unto  these  positions,  it  is  known  how  great  a  part  of  the 
Bible  must  be  transcribed.  And  these  are  the  things  which 
are  indispensably  required  of  us  to  believe,  that  we  may  be 
able  to  direct  and  regulate  our  obedience  according  to  the 
mind  and  will  of  God.  In  the  explanation  of  this  doctrine 
unto  farther  edification,  sundry  things  are  usually  insisted 
on,  which  necessarily  and  infallibly  ensue  upon  the  propo- 
sitions of  Scripture  before  laid  down,  and  serve  to  beget  in 
the  minds  of  believers  a  due  apprehension,  and  right  under- 
standing of  them.     As, 

1.  That  God  in  this  matter  is  to  be  considered  as  the 
chief,  supreme,  absolute  rector  and  governor  of  all  ;  as  the 
Lord  of  the  law,  and  of  sinners  ;  but  yet  so  as  an  offended 
ruler.  Not  as  an  offended  person,  but  as  an  offended  ruler, 
who  hath  right  to  exact  punishment  upon  transgressors, 
and  whose  righteousness  of  rule  requires  that  he  should 
so  do. 


OF    THE    SATISFACTION    OF    CHRIST.  525 

2.  That  because  he  is  righteous  and  holy,  as  he  is  the 
supreme  Judge  of  all  the  world,  it  is  necessary  that  he  do 
right  in  the  punishing  of  sin,  without  which  the  order  of  the 
creation  cannot  be  preserved.  For  sin  being  the  creature's 
deductionof  itself  from  the  order  of  its  dependance  upon,  and 
obedience  unto,  the  Creator  and  supreme  Lord  of  all,  with- 
out a  reduction  of  it  by  punishment,  confusion  would  be 
brought  into  the  whole  creation. 

3.  That  whereas  the  law  and  the  sanction  of  it  is  the 
moral  or  declarative  cause  of  the  punishment  of  sin,  and  it 
directly  obligeth  the  sinner  himself  unto  punishment ;  God 
as  the  supreme  ruler  dispenseth,  not  with  the  act  of  the  law, 
but  the  immediate  object;  and  substitutes  another  sufferer 
in  the  room  of  them  who  are  principally  liable  unto  the 
sentence  of  it,  and  are  now  to  be  acquitted  or  freed  ;  that 
so  the  law  may  be  satisfied,  requiring  the  punishment  of  sin, 
justice  exalted,  whereof  the  law  is  an  effect,  and  yet  the 
sinner  saved. 

4.  That  the  person  thus  substituted  was  the  Son  of  God 
incarnate,  who  had  power  so  to  dispose  of  iiimself  with  will 
and  readiness  for  it;  and  was  upon  the  account  of  the  dig- 
nity of  his  person,  able  to  answer  the  penalty  which  all  others 
had  incurred  and  deserved. 

5.  That  God  upon  his  voluntary  susception  of  this  ofhce, 
and  condescension  to  this  work,  did  so  lay  our  sins  in  and 
by  the  sentence  of  the  law  upon  him,  that  he  made  therein 
full  satisfaction  for  whatever  legally  could  be  charged  on 
them  for  whom  he  died  or  suffered. 

6.  That  the  special  way,  terms,  and  conditions  whereby 
and  wherein  sinners  may  be  interested  in  this  satisfaction 
made  by  Christ,  are  determined  by  the  will  of  God,  and  de- 
clared in  the  Scripture. 

These  and  the  like  things  are  usually  insisted  on  in  the 
explication  or  declaration  of  this  head  of  our  confession; 
and  there  is  not  any  of  them  but  may  be  sufficiently  con- 
firmed by  divine  testimonies.  It  may  also  be  farther  evinced, 
that  there  is  nothing  asserted  in  them,  but  what  is  excel- 
lently suited  unto  the  common  notions  which  mankind  hath 
of  God  and  his  righteousness  ;  and  that  in  their  practice 
they  answer  the  light  of  nature  and  common  reason,    ex- 


52G  OF    THE    SATISFACTION    OF    CHRIST. 

emplified  i)i   sundry  instances    among  the  nations   of  the 
world. 

I  shall  therefore  take  one  argument  from  some  of  the 
testimonies  before  produced  in  the  confirmation  of  this  sa- 
cred truth,  and  proceed  to  remove  the  objections  that  are 
commonly  banded  against  it. 

If  the  Lord  Christ  according  to  the  will  of  the  Father, 
and  by  his  own  counsel  and  choice,  was  substituted,  and 
did  substitute  himself  as  the  mediator  of  the  covenant,  in  the 
room  and  in  the  stead  of  sinners  that  they  might  be  saved,  and 
'  therein  bare  their  sins,  or  the  punishment  due  unto  their 
sins,  by  undergoing  the  curse  and  penalty  of  the  law,  and 
therein  also  according  to  the  will  of  God  offered  up  himself 
for  a  propitiatory,  expiatory  sacrifice  to  make  atonement  for 
sin,  and  reconciliation  for  sinners,  that  the  justice  of  God 
being  appeased,  and  the  law  fulfilled,  they  might  go  free,  or 
be  delivered  from  the  wrath  to  come ;  and  if  therein  also  he 
paid  a  real  satisfactory  price  for  their  redemption,  then  he 
made  satisfaction  to  God  for  sin.  For  these  are  the  things  that 
we  intend  by  that  expression  of  satisfaction.  But  now  all 
those  things  are  openly  and  fully  witnessed  unto  in  the  tes- 
timonies before  produced ;  as  may  be  observed  by  suiting- 
some  of  them  unto  the  several  particulars  here  asserted. 

As  1.  What  was  done  in  this  matter,  was  from  the  will, 
purpose,  and  love  of  God  the  Father;  Psal.  xl.  6 — 8.  Heb.  x. 
5 — 7.  Acts  iv.  28.  John  iii.  16.  Rom.  viii.  3, 

2.  It  was  also  done  by  his  own  voluntary  consent;  Phil, 
ii.  6—8. 

3.  He  was  substituted,  and  did  substitute  himself  as  the 
mediator  of  the  covenant  in  the  room  and  stead  of  sinners,  that 
they  may  be  saved  ;  Heb.  x.  5 — 7.  vii.  22.  Rom.  iii.  25, 26.  v.7, 8. 

4.  And  he  did  therein  bear  their  sins,  or  the  punishment 
due  to  their  sins  ;  Isa.  liii.  6.  11.  1  Pet.  ii.  23.  And  this, 

5.  By  undergoing  the  curse  and  penalty  of  the  law  ; 
Gal.  iii.  13.  or  the  punishment  of  sin  required  by  the  law; 
2  Cor.  v.  21.  Rom.  viii.  3. 

6.  Herein  also,  according  to  the  will  of  God,  '  He  offered 
up  himself  a  propitiatory  and  expiatory  sacrifice  to  make 
atonement  for  sin,  and  reconciliation  for  sinners;'  Eph. 
V.2.  Rom.  ii.  17.  Heb.  ix.  11—14.  Which  he  did  that  the 


OF    THE    SATISFACTION    OF    CHRIST.  527 

justice  of  God  being  satisfied,  and  the  law  fulfilled,  sinners 
might  be  freed  from  the  wrath  to  come ;  Rom.  iii.  25. 
1  Thess.  i.  10. 

7.  And  hereby  also,  he  paid  a  real  price  of  redemption 
for  sin  and  sinners;  1  Pet.  i.  17,  18.  1  Cor.  vi.  20.  These 
are  the  things  which  we  are  to  believe  concerning  the  satis- 
faction of  Christ.  And  our  explication  of  this  doctrine,  we 
are  ready  to  defend,  when  called  thereunto. 

The  consideration  of  the  objections  which  are  raised 
against  this  great  fundamental  truth,  shall  close  this  dis- 
course. And  they  are  of  two  sorts.  First,  In  general,  to 
the  whole  doctrine,  as  declared,  or  some  of  the  more  signal 
heads  or  parts  of  it.  Secondly,  Particular  instances,  in 
this  or  that  suppoaal,  as  consequences  of  the  doctrine  as- 
serted.    And  in  general. 

First,  they  say,  'This  is  contrary  to,  and  inconsistent 
with,  the  love,  grace,  mercy,  and  goodness  of  God,  which  are 
so  celebrated  in  the  Scripture  as  the  principal  properties  of 
his  nature  and  acts  of  his  will,  wherein  he  will  be  glorified.' 
Especially  contrary  to  the  freedom  of  forgiveness,  which  we 
are  encouraged  to  expect,  and  commanded  to  believe.  And 
this  exception  they  endeavour  to  firm  by  testimonies,  that 
the  Lord  is  good  and  gracious,  and  that  he  doth  freely  for- 
give us  our  sins  and  trespasses. 

Ans.  1.  I  readily  grant  that  whatever  is  really  contrary 
to  the  grace,  goodness,  and  mercy  of  God  ;  whatever  is 
inconsistent  with  the  free  forgiveness  of  sin,  is  not  to  be  ad- 
mitted. For  these  things  are  fully  revealed  in  the  Scripture, 
and  must  have  a  consistency  with  whatever  else  is  therein 
revealed  of  God,  or  his  will. 

2.  As  God  is  good,  and  gracious,  and  merciful,  so 
also  he  is  holy,  righteous,  true,  and  faithful.  And  these 
things  are  no  less  revealed  concerning  him  than  the  other  j 
and  are  no  less  essential  properties  of  his  nature  than  his 
goodness  and  grace.  And  as  they  are  all  essentially  the 
same  in  him,  and  considered  only  under  a  different  habitude 
or  respect  as  they  are  exerted  by  acts  of  his  will;  so  it  be- 
longs to  his  infinite  wisdom,  that  the  effects  of  them,  though 
divers,  and  produced  by  divers  ways  and  means,  may  no 
way  be  contrary  one  to  the  other,  but  that  mercy  be  exer- 


528  OF    THE    SATISFACTION    OF    CHRIST. 

cised,  without  the  prejudice  of  justice  or  holiness,  and  jus- 
tice be  preserved  entire,  without  any  obstruction  to  the  ex- 
ercise of  mercy. 

3.  The  grace  and  love  of  God  that  in  this  matter  the 
Scripture  reveals   to   be  exercised,  in   order  unto  the  for- 
giveness of  sinners,  consists  principally  in  two  things:   1. 
In  his  holy  eternal  purpose  of  providing  a  relief  for  lost  sin- 
ners.    He  hath  done  it,   to  the   praise  of  the  glory  of  his 
grace;  Eph.  i.  6.     2.  In  the  sending  his  Son  in  the  pursuit, 
and  for  the  accomplishment  of  the  holy  purpose  of  his  will 
and  grace.     Herein  most  eminently  doth  the  Scripture  cele- 
brate  the  love,   goodness,  and  kindness   of  God;  as   that 
whereby,  in  infinite,  and  for  ever  to  be  adored,  wisdom  and 
grace,  he  made  way  for  the  forgiveness  of  our  sins.  John  iii. 
16.  '  God  so  loved  the  world,  as  he  gave  his  only-begotten 
Son.'    Rom.  iii.  24,  25.    'Whom  he  hath  set  forth  to   Le  a 
propitiation  through  faith  in  his  blood.'    Rom.  v.  7,  8.  '  God 
commendeth  his  love  towards  us,  in  that  while  we  were  yet 
sinners,   Christ    died   for   us.'    Tit.  iii.  4.    1  John  iv.  8,  9. 
Herein  consists  that  ever  to  be  adored  love,  goodness,  grace, 
mercy,  and  condescension  of  God.     Add  hereunto,  that  in 
the  act  of  causing  our  iniquities  to  meet  on  Christ,  wherein 
he  immediately   intended   the   declaration   of  his   justice  ; 
Rom.  iii.  25.    'not  sparing  him,  in   delivering  him  up  to 
death  for  us  all;'  Rom.  viii.  32.     There  was   a  blessed  har- 
mony in  the  highest  justice,   and  most  excellent  grace  and 
mercy.    This  grace,  this  goodness,  this  love  of  God  towards 
mankind,  towards  sinners,  our  adversaries   in  this    matter 
neither  know  nor  understand  ;  and  so  indeed  what  lies   in 
them,  remove  the  foundation  of  the  whole   gospel,   and  of 
all  that  faith   and  obedience,  which  God  requires   at   our 
hands. 

4.  Forgiveness,  or  the  actual  condonation  of  sinners, 
the  pardon  and  forgiveness  of  sins,  is  free ;  but  yet  so  as 
it  is  every  where  restrained  unto  a  respect  unto  Christ, 
unto  his  death  and  blood-shedding.  Eph.  i.  7.  'We 'have 
redemption  in  his  blood,  even  the  forgiveness  of  sins  ;' 
iv.  32.  '  God  for  Christ's  sake  hath  forgiven  you.'  Rom.  iii. 
25,  26.  'God  hath  set  him  forth  to  be  a  propitiation  through 
faith  in  his  blood,  to  declare  his  righteousness  for  the  for- 


OF    THE    SATISFACTION    OF    CHRIST.  529 

^  giveness  of  sins.'     It  is  absolutely  free  in  respect  of  all  im- 
mediate transactions  between  God  and  sinners. 
(1.)  Free  on  the  part  of  God. 

[1.]  In  the  eternal  purpose  of  it,  when  he  might  justly 
have  suffered  all  men  to  have  perished  under  the  guilt  of 
their  sins.  [2.]  Free  in  the  means  that  he  used  to  effect  it 
unto  his  glory.  1st.  In  tlie  sending  of  his  Son  :  and,  2dly.  In 
laying  the  punishment  of  our  sin  upon  him.  3dly.  In  his  co- 
venant with  hira,  that  it  should  be  accepted  on  our  behalf. 
4thly.  In  his  tender  and  proposal  of  it  by  the  gospel  unto 
sinners  to  be  received  without  money  or  without  price, 
5thly,  In  the  actual  condonation  and  pardon  of  them  that  do 
believe. 

(2.)  It  is  free  on  the  part  of  the   persons  that  are  for- 
given;  in  that,  [1.]  It  is  given  and  granted  to  them  with- 
out any  satisfaction  made  by  them  for  their  former  trans- 
gressions.    [2.]  Without  any  merit  to  purchase  or  procure 
it.     [3.]  Without  any  penal  satisfactory  suffering  here,  or 
in  a  purgatory  hereafter.     [4.]  Without  any  expectation  of 
a  future  recompense  ;  or  that  being  pardoned,  they  should 
then  make  or  give  any  satisfaction  for  what  they  had  done 
before.     And  as  any  of  these  things  would,  so  nothing  else 
can  impeach  the  freedom  of  pardon  and  forgiveness.     Whe- 
ther then  we  respect  the  pardoner  or  the  pardoned,  pardon 
is  every  way  free  ;  namely,  on  the  part  of  God  who  forgives, 
and  on  the  part  of  sinners  that  are  forgiven.     If  God  now 
hath  besides  all  this,  provided  himself  a  lamb  for  a  sacrifice; 
if  he  hath  in  infinite  wisdom  and  grace  found  out  a  way, 
thus  freely  to  forgive  us  our  sins,  to  the  praise  and  glory  of 
his  own  holiness,  righteousness,  and  severity  against  sin,  as 
well  as  unto  the  unspeakable  advancement  of  that  grace, 
goodness,  and  bounty  which  he  immediately  exerciseth  in 
the  pardon  of  sin  ;  are  these  men's  eyes  evil,  because  he  is- 
good?    Will  they  not  be  contented  tp  be  pardoned,  unless 
they  may  have  it  at  the  rate  of  despoiling  God  of  his  holi- 
ness, truth,  righteousness,  and  faithfulness  ?    And  as  this  is 
certainly  done  by  that  way  of  pardon  which  these  men  pro- 
pose, no  reserve  in  the  least  being  made  for  the  glory  of  God 
in  those  holy  properties  of  his  nature  which  are  immediately 
injured  and  opposed  by  sin;  so  that  pardon  itself  which  they 
pretend  so  to  magnify,  having  nothing  to  influence  it  but  a 
VOL.   X.  2    m 


530  OF    THE    SATISFACTION    OF    CHRIST. 

mere  arbitrary  act  of  God's  will,  is  utterly  debased  from  its 
own  proper  worth  and  excellency.  And  I  shall  willingly 
undertake  to  manifest,  that  they  derogate  no  less  from  grace 
and  mercy  in  pardon,  than  they  do  from  the  righteousness 
and  holiness  of  God,  by  the  forgiveness  which  they  have 
feigned  ;  and  that  in  it  both  of  them  are  perverted,  and  dis- 
poiled  of  all  their  glory. 

But  they  yet  say,  *  If  God  can  freely  pardon  sin,  why 
doth  he  not  do  it  without  satisfaction?  If  he  cannot,  he  is 
weaker  and  more  imperfect  than  man,  who  can  do  so.* 

Ans.  1.  God  cannot  do  many  things  that  men  can  do  ; 
not  that  he  is  more  imperfect  than  they,  but  he  cannot  do 
them  on  the  account  of  his  perfection.  He  cannot  lie,  he 
cannot  deny  himself,  he  cannot  change,  which  men  can  do, 
and  do  every  day. 

2.  To  pardon  sin  without  satisfaction  in  him  who  is  ab- 
solutely holy,  righteous,  true,  and  faithful,  the  absolute,  ne- 
cessary, supreme  Governor  of  all  sinners,  the  Author  of  the 
law,  and  sanction  of  it,  wherein  punishment  is  threatened 
and  declared,  is  to  deny  himself,  and  to  do  what  one  infi- 
nitely perfect  cannot  do. 

3.  I  ask  of  these  men,  why  God  doth  not  pardon  sins 
freely  without  requiring  faith,  repentance,  and  obedience, 
in  them  that  are  pardoned  ;  yea,  as  the  conditions  on  which 
they   may  be    pardoned  ?     For   seeing   he   is  so   infinitely 
good  and  gracious,  cannot  he  pardon  men  without  prescrib- 
ing such  terms  and  conditions  unto  them,  as  he  knoweth 
that  men,  and  that  incomparably  the  greatest  number  of 
them,  will  never  come  up  unto,  and  so  must  of  necessity 
perish  for  ever?   Yea,  but  they  say,  this  cannot  be  ;  neither 
doth  this  impeach  the  freedom  of  pardon.     For  it  is  certain 
that  God  doth  prescribe  these  things,  and  yet  he  pardoneth 
freely.    And  it  would  altogether  unbecome  the  holy  God  to 
pardon  sinners  that  continue  so  to  live  and  die  in  their  sins. 
But  do  not  these  men  see  that  they  have  hereby  given  away 
their  cause  which  they  contend  for?  For  if  a  prescription  of 
sundry  things  to  the  sinner  himself,  without  which  he  shall 
not  be  pardoned,  do  not  at  all  impeach,  as  they  say,  the 
freedom  of  pardon,  but  God  may  be  said  freely  to  pardon 
sin  notwithstanding  it ;  how  shall  the  receiving  of  satisfac- 
tion by  another,  nothing  at  all  being  required  of  the  sinner, 


OF   THE    SATISFACTION    OF    CHRIST.  531 

have  the  least  appearance  of  any  such  thing  ?  If  the  freedom 
of  forgiveness  consists  in  such  a  boundless  notion  as  these 
men  imagine,  it  is  certain  that  the  prescribing  of  faith  and 
repentance  in  and  unto  sinners  antecedently  to  their  partici- 
pation of  it,  is  much  more  evidently  contrary  unto  it,  than 
the  receiving  of  satisfaction  from  another  who  is  not  to  be 
pardoned,  can  to  any  appear  to  be.  Secondly,  If  it  be  con- 
trary to  the  holiness  of  God  to  pardon  any  without  requiring 
faith,  repentance,  and  obedience  in  them,  as  it  is  indeed  ;  let 
not  these  persons  be  offended,  if  we  believe  him  when  he  so 
frequently  declares  it,  that  it  was  so  to  remit  sin,  without 
the  fulfilling  of  his  law  and  satisfaction  of  his  justice. 

Secondly,  they  say,  'There  is  no  such  thing  as  justice  in 
God  requiring  the  punishment  of  sin,  but  that  that  which 
in  him  requireth  and  calleth  for  the  punishment  of  sin,  is  his 
anger  and  wrath,  which  expressions  denote  free  acts  of  his 
will,  and  not  any  essential  properties  of  his  nature.'  So  that 
God  may  punish  sin,  or  not  punish  it,  at  his  pleasure  ;  there- 
fore there  is  no  reason  that  he  should  require  any  satisfac- 
tion for  sin,  seeing  he  may  pass  it  by  absolutely  as  he 
pleaseth. 

Ans.  1 .  Is  it  not  strange  that  the  great  Governor,  the  Judge 
of  all  the  world,  which  on  the  supposition  of  the  creation  of 
it,  God  is  naturally  and  necessarily,  should  not  also  natu- 
rally be  so  righteous,  as  to  do  right,  in  rendering  unto  every 
one  according  to  his  works  ? 

2.  The  sanction  and  penalty  of  the  law,  which  is  the 
rule  of  punishment,  was,  I  suppose,  an  effect  of  justice,  of 
God's  natural  and  essential  justice,  and  not  of  his  anger  or 
wrath.  Certainly  never  did  any  man  make  a  law  for  the 
government  of  a  people  in  anger.  Draco's  laws  were  not 
made  in  wrath,  but  according  to  the  best  apprehension  of 
right  and  justice  that  he  had,  though  said  to  be  written  in 
blood.     And  shall  we  think  otherwise  of  the  law  of  God  ? 

3.  Anger  and  wrath  in  God  express  the  effects  of  jus- 
tice, and  so  are  not  merely  free  acts  of  his  will.  This,  there- 
fore, is  a  tottering  cause,  that  is  built  on  the  denial  of  God's 
essential  righteousness.  But  it  was  proved  before,  and  it  is 
so  elsewhere. 

Thirdly,  they  say, '  That  the  sacrifice  of  Christ  was  meta- 
phorically only  so.'    That  he  was  a  metaphorical  priest,  not 

2  M  2 


532  OF    THE    SATISFACTION     OF    CHRIST. 

one  properly  so  called  ;  and,  therefore,  that  his  sacrifice  did 
not  consist  in  his  death  and  blood-shedding,  but  in  his  ap- 
pearing in  heaven  upon  his  ascension,  presenting  himself 
unto  God  in  the  most  holy  place  not  made  with  hands  as  the 
mediator  of  the  new  covenant. 

Ans.  1.  When  once  these  men  come  to  this  evasion,  they 
think  themselves  safe,  and  that  they  may  go  whither  they 
will  without  control.  For  they  say  it  is  true,  Christ  was  a 
priest,  but  only  he  was  a  metaphorical  one.  He  offered  sa- 
crifice, but  it  was  a  metaphorical  one.  He  redeemed  us,  but 
with  a  metaphorical  redemption  ;  and  so  we  are  justified 
thereon,  but  with  a  metaphorical  justification;  and  so,  for 
aught  I  know,  they  are  like  to  be  saved  with  a  metaphorical 
salvation.  This  is  the  substance  of  their  plea  in  this  matter. 
Christ  was  not  really  a  priest,  but  did  somewhat  like  a  priest. 
He  offered  not  sacrifice  really,  but  did  somewhat  that  was 
like  a  sacrifice.  He  redeemed  us  not  really,  but  did  some- 
what that  looked  like  redemption.  And  what  these  things 
are,  wherein  their  analogy  consisteth,  what  proportion  the 
things  that  Christ  hath  done,  bear  to  the  things  that  are 
really  so,  from  whence  they  receive  their  denomination,  that 
it  is  meet  it  should  be  wholly  in  the  power  of  these  per- 
sons to  declare.     But, 

2.  What  should  hinder  the  death  of  Christ  to  be  a  sa- 
crifice, a  proper  sacrifice,  and  according  to  the  nature,  end, 
and  use  of  sacrifices,  to  have  made  atonement  and  satisfac- 
tion for  sin?  (1.)  It  is  expressly  called  so  in  the  Scripture; 
wherein  he  is  said  to  *  offer  himself,  to  make  his  soul  an  of- 
fering, to  offer  himself  a  sacrifice ;'  Eph.  v.  2.  Heb.  i.  3. 
ix.  14.  25,  26.  vii.  27.  And  he  is  himself  directly  said  to 
be  a  priest,  or  a  sacrificer;  Heb.  ii.  18.  And  it  is  nowhere 
intimated,  much  less  expressed,  that  these  things  are  not 
spoken  properly,  but  metaphorically  only.  (2.)  The  legal 
sacrifices  of  the  old  law  were  instituted  on  purpose  to  re- 
present and  prepare  the  way  for  the  bringing  in  of  the  sa- 
crifice of  the  Lamb  of  God,  so  to  take  away  the  sin  of  the 
world.  And  is  it  not  strange,  that  true  and  real  sacrifices 
should  be  types  and  representations  of  that  which  was  not 
so?  On  this  supposition,  all  those  sacrifices  are  but  so  many 
seductions  from  the  right  understanding  of  things  between 
God  and  sinners.     (3.)  Nothing  is  wanting  to  render  it  a 


OF    THE    SATISFACTION    OF    CHRIST.  533 

proper  propitiatory  sacrifice.  For,  [1.]  There  was  the  person 
offering,  and  that  was  Christ  himself;  Heb.  ix.  14.  '  He  of- 
fered himself  unto  God.'  He,  that  is  the  sacrificer,  denotes 
the  person  of  Christ,  God  and  man ;  and  himself  as  the  sa- 
crifice denotes  his  human  nature ;  whence  God  is  said  to 
'  purchase  his  church  with  his  own  blood  ;'  Acts  xx.  28. 
For  he  offered  himself  through  the  eternal  spirit;  so  that, 
[2.]  There  was  the  matter  of  the  sacrifice,  which  was  the 
human  nature  of  Christ's  soul  and  body ;  '  His  soul  was 
made  an  offering  for  sin ;'  Isa.  liii.  10.  and  his  body,  the 
'offering  of  the  body  of  Jesus  Christ;'  Heb.  x.  11.  his 
blood  especially,  which  is  often  synecdochically  mentioned 
for  the  whole.  (4.)  His  death  had  the  nature  of  a  sacrifice  : 
for,  [1,]  Therein  were  the  sins  of  men  laid  upon  him,  and 
not  in  his  entrance  into  heaven  ;  *for  he  bare  our  sins  in  his 
own  body  on  the  tree;'  1  Pet.  ii.  23.  God  made  our  sins 
then  *  to  meet  upon  him  ;'  Isa.  liii.  6.  which  gives  the  for- 
mality unto  any  sacrifices.  *  Quod  in  ejus  Caput  sit,'  is  the 
formal  reason  of  all  propitiatory  sacrifices,  and  ever  was  so, 
as  is  expressly  declared.  Lev.  xvi.  21,  22  ;  and  the  phrase  of 
'  bearing  sin,'  of '  bearing  iniquity,'  is  constantly  used  for  the 
undergoing  of  the  punishment  due  to  sin.  [2,]  It  had  the 
end  of  a  proper  sacrifice ;  it  made  expiation  of  sin,  propitia- 
tion and  atonement  for  sin,  with  reconciliation  with  God, 
and  so  took  away  that  enmity  that  was  between  God  and 
sinners;  Heb.  i.  3.  Rom.  iii.  25,  26.  Heb.  ii.  17,  18.  v.  10. 
Rom.  viii.  3.  2  Cor.  v.  18,  19.  And  although  God  himself 
designed,  appointed,  and  contrived  in  wisdom  this  way  of 
reconciliation,  as  he  did  the  means  for  the  atoning  of  his 
own  anger  towards  the  friends  of  Job,  commanding  them  to 
go  unto  him,  and  with  him  offer  sacrifices  for  themselves 
which  he  would  accept;  chap.  iv.  28.  yet,  as  he  was  the 
supreme  Governor,  the  Lord  of  all,  attended  with  infinite 
justice  aiid  holiness,  atonement  was  made  with  him,  and  sa- 
tisfaction to  him  thereby. 

What  hath  been  spoken,  may  suffice  to  discover  the 
emptiness  and  weakness  of  those  exceptions  which  in  ge- 
neral these  men  make  against  the  truth  before  laid  down 
from  the  Scripture.  A  brief  examination  of  some  particular 
instances,  wherein  thejf  seek  not  so  much  to  oppose,  as  to 


534  OF    THE    SATISFACTION    OF    CHRIST. 

reproach  the  revelation  of  this  mystery  of  the  gospel,  shall 
put  a  close  to  this  discourse.     It  is  said  then, 

First,  '  That  if  this  be  so,  then  it  will  follow,  that  God  is 
gracious  to  forgive,  and  yet  impossible  for  him  unless  the 
debt  be  fully  satisfied.' 

Ans.  1.  I  suppose  the  confused  and  abrupt  expression  of 
things  here,  in  words  scarcely  affording  a  tolerable  sense,  is 
rather  from  weakness  than  captiousness  ;  and  so  I  shall  let 
the  manner  of  the  proposal  pass.  2.  What  if  this  should 
follow,  that  God  is  gracious  to  foi'give  sinners,  and  yet  will 
not,  cannot,  on  the  account  of  his  own  holiness  and  righte- 
ousness, actually  forgive  any,  without  satisfaction  and  atone- 
ment made  for  sin  ?  the  worst  that  can  be  hence  concluded 
is,  that  the  Scripture  is  true  which  affirms  both  these  in 
many  places.  3.  This  sets  out  the  exceeding  greatness 
of  the  grace  of  God  in  forgiveness,  that  when  sin  could  not 
be  forgiven  without  satisfaction,  and  the  sinner  himself 
could  no  way  make  any  such  satisfaction,  that  he  provided 
himself  a  sacrifice  of  atonement,  that  the  sinner  might  be 
discharged  and  pardoned.  4.  Sin  is  not  properly  a  debt, 
for  then  it  might  be  paid  in  kind,  by  sin  itself;  but  is  called 
so,  only  because  it  binds  over  the  sinner  to  punishment, 
which  is  the  satisfaction  to  be  made  for  that  which  is  pro- 
perly a  transgression,  and  improperly  only  a  debt.  It  is 
added. 

Secondly,  '  Hence  it  follows  that  the  finite  and  impotent 
creature  is  more  capable  of  extending  mercy  and  forgiveness, 
than  the  infinite  and  omnipotent  Creator.' 

Ans.  I.  God  being  essentially  holy  and  righteous, having 
engaged  his  faithfulness  in  the  sanction  of  the  law,  and 
being  naturally  and  necessarily  the  Governor  and  Ruler  of 
the  world,  the  forgiving  of  sin  without  satisfaction,  would 
be  no  perfection  in  him,  but  an  effect  of  impotency,  and 
imperfection  ;  a  thing  which  God  cannot  do,  as  he  cannot 
lie,  nor  deny  himself.  2.  The  direct  contrary  of  what  is 
insinuated,  is  asserted  by  this  doctrine  ;  for  on  the  supposi- 
tion of  the  satisfaction  and  atonement  insisted  on,  not  only 
doth  God  freely  forgive,  but  that  in  such  a  way  of  righte- 
ousness and  goodness  as  no  creature  is  able  to  conceive  or 
express  the  glory  and  excellency  of  it.      And  to  speak  of 


OF    THE    SATISFACTION    OF     CHRIST.  535 

the  poor  halving  pardons  of  private  men,  upon  particular 
offences  against  themselves,  who  are  commanded  so  to  do, 
and  have  no  right  nor  authority  to  require  or  exact  punish- 
ment, nor  is  any  due  upon  the  mere  account  of  their  own 
concernment,  in  comparison  with  the  forgiveness  of  God, 
ariseth  out  of  a  deep  ignorance  of  the  whole  matter  under 
consideration. 

Thirdly,  It  is  added  by  them,  that  hence  it  follows,  'That 
God  so  loved  the  world,  he  gave  his  only  Son  to  save  it;  and 
yet  that  God  stood  off"  in  high  displeasure,  and  Christ  gave 
himself  as  a  complete  satisfaction  to  offended  justice.' 

Atis.  1.  Something  these  men  would  say,  if  they  knew 
what  or  how  ;  for,  (1.)  That  God  so  loved  the  world,  as  to 
give  his  only  Son  to  save  it,  is  the  expression  of  the  Scrip- 
ture, and  the  foundation  of  the  doctrine  whose  truth  we  con- 
tend for.  That  Christ  offered  himself  to  make  atonement 
for  sinners,  and  therein  made  satisfaction  to  the  justice  of 
God,  is  the  doctrine  itself  which  these  men  oppose,  and  not 
any  consequent  of  it.  (3.)  That  God  stood  off"  in  high  dis- 
pleasure, is  an  expression  which  neither  the  Scripture  useth, 
nor  those  who  declare  this  doctrine  from  thence,  nor  is 
suited  unto  divine  perfections,  or  the  manner  of  divine  ope- 
rations. That  intended  seems  to  be,  that  the  righteousness 
and  law  of  God  required  the  punishment  due  to  sin  to  be 
undergone,  and  thereby  satisfaction  to  be  made  unto  God ; 
which  is  no  consequent  of  the  doctrine,  but  the  doctrine 
itself. 

Fourthly,  It  is  yet  farther  objected,  '  That  if  Christ  made 
satisfaction  for  sin,  then  he  did  it  either  as  God,  or  as  man, 
or  as  God  and  man.' 

Ans.  1 .  As  God  and  man.  Acts  xx.  28.  God  redeemed  his 
church  with  his  own  blood.  1  John  iii.  16.  Herein  was  mani- 
fest 'the  love  of  God,  that  he  laid  down  his  life  for  us  :'  Heb. 
ix.  14.  2.  This  dilemma  is  proposed  as  that  which  proceeds 
on  a  supposition  of  our  own  principles,  that  Christ  is  God  and 
man  in  one  person,  which  indeed  makes  the  pretended  diffi- 
culty to  be  vain,  and  a  mere  effect  of  ignorance ;  for  all  the 
mediatory  acts  of  Christ  being  the  acts  of  his  person,  must 
of  necessity  be  the  acts  of  him  as  God  and  man.  3.  There 
is  yet  another  mistake  in  this  inquiry ;  for  satisfaction  is  in 
it  looked  on  as  a  real  act  or  operation  of  one  or  the  other 


536  OF    THE    SATISFACTION    OF    CHRIST. 

nature  in  Christ;  when  it  is  the  apotelesma  or  effect  of  the 
actings,  the  doing  and  suffering  of  Christ;  the  dignity  of 
what  he  did  in  reference  unto  the  end  for  which  he  did  it. 
For  the  two  natures  are  so  united  in  Christ,  as  not  to  have 
a  third  compound  principle  of  physical  acts  and  operations 
thence  arising;  but  each  nature  acts  distinctly,  according  to 
its  own  being  and  properties ;  yet  so,  as  what  is  the  imme- 
diate act  of  either  nature,  is  the  act  of  him  who  is  one  in 
both,  from  whence  it  hath  its  dignity.  4.  The  sum  is,  that 
in  all  the  mediatory  actions  of  Christ  we  are  to  consider, 
(1.)  The  agent,  and  that  is  the  person  of  Christ.  (2.)  The 
immediate  principle  by  which,  and  from  which,  the  agent 
worketh ;  and  that  is  the  natures  in  the  person.  (3.)  The 
actions,  which  are  the  effectual  operations  of  either  nature. 
(4.)  The  effect  or  work  with  respect  to  God  and  us;  and  this 
relates  unto  the  person  of  the  agent,  the  Lord  Christ,  God 
and  man.  A  blending  of  the  natures  into  one  common  prin- 
ciple of  operation,  as  the  compounding  of  mediums  unto  one 
end,  is  ridiculously  supposed  in  this  matter. 

But  yet  again  it  is  pretended,  that  sundry  consequences, 
irreligious  and  irrational,  do  ensue  upon  a  supposition  of  the 
satisfaction  pleaded  for.     What  then  are  they? 

First,  'ThaUitis  unlawful  and  impossible  for  God  Al- 
mighty to  be  gracious  and  merciful,  or  to  pardon  transgres- 
sors.' 

Ans.  1.  The  miserable  confused  misapprehension  of 
things,  which  the  proposal  of  this,  and  the  like  consequences, 
doth  evidence,  manifests  sufficiently  how  unfit  the  makers 
of  them  are  to  manage  controversies  of  this  nature.  For, 
(1.)  It  is  supposed  that  for  God  to  be  gracious  and  merciful, 
or  to  pardon  sinners,  are  the  same,  which  is  to  confound  the 
essential  properties  of  his  nature,  with  the  free  acts  of  his 
will.  (2.)  Lawful,  or  unlawful,  are  terms  that  can  with  no 
tolerable  sense  be  used  concerning  any  properties  of  God, 
all  which  are  natural  and  necessary  unto  his  being;  as  good- 
ness, grace,  and  mercy,  in  particular  are.  (3.)  That  it  is  im- 
possible for  God  to  pardon  transgressors  according  to  this 
doctrine,  is  a  fond  imagination;  for  it  is  only  a  declaration 
of  the  manner  how  he  doth  it.  (4.)  As  God  is  gracious  and 
merciful,  so  also  he  is  holy  and  righteous,  and  true ;  and  it 
became  him,  or  was  every  way  meet  for  him,  in  his  way  of 


OF    THE    SATISFACTION    OF    CHRIST.  537 

exercising-  grace  and  mercy  towards  sinners,  to  order  all 
things  so,  as  that  it  might  be  done  without  the  impeachment 
ot  his  holiness,  righteousness,  and  truth.     It  is  said  again, 

Secondly,  *  That  God  was  inevitably  compelled  to  this 
way  of  saving  men;  the  highest  affront  to  his  uncontrollable 
nature.' 

A}is.  1.  Were  the  authors  of  these  exceptions  put  to  de- 
clare what  they  mean  by  God's  *  uncontrollable  nature,'  they 
would  hardly  disentangle  themselves  with  common  sense  ; 
such  masters  of  reason  are  they  indeed,  whatever  they  would 
fain  pretend  to  be.  Controllable  or  uncontrollable,  respect 
actings  and  operations,  not  beings  or  natures.  2.  That  upon 
the  principle  opposed  by  these  men,  God  was  inevitably  com- 
pelled to  this  way  of  saving  men,  is  a  fond  and  childish  ima- 
gination. The  whole  business  of  the  salvation  of  men  ac- 
cording unto  this  doctrine,  depends  on  a  mere  free  sovereign 
act  of  God's  will,  exerting  itself  in  a  way  of  infinite  wisdom, 
holiness,  and  grace.  (3.)  The  meaning  of  this  objection  (if 
it  hath  either  sense  or  meaning  in  it)  is,  that  God  freely  pur- 
posing to  save  lost  sinners,  did  it  in  a  way  becoming  his  holy 
nature,  and  righteous  law.  What  other  course  Infinite  Wis- 
dom could  have  taken  for  the  satisfaction  of  his  justice  we 
know  not ;  that  justice  was  to  be  satisfied,  and  that  this  way 
it  is  done,  we  know  and  believe. 

Thirdly,  they  say  it  hence  follows,  '  That  it  is  unworthy 
of  God  to  pardon,  but  not  to  inflict  punishment  on  the  inno- 
cent, or  require  a  satisfaction  where  there  was  nothing  due.' 

^ns.  1.  What  is  worthy  or  unworthy  of  God,  himself 
alone  knows,  and  of  men  not  any  but  according  to  what  he 
is  pleased  to  declare  and  reveal.  But  certainly,  it  is  unwor- 
thy any  person,  pretending  to  the  least  interest  in  ingenuity 
or  use  of  reason,  to  use  such  frivolous  instances  in  any  case 
of  importance  which  have  not  the  least  pretence  of  argu- 
ment in  them  but  what  ariseth  from  a  gross  misapprehension 
or  misrepresentation  of  a  doctrine  designed  to  opposition. 
2.  To  pardon  sinners,  is  a  thing  becoming  the  goodness 
and  grace  of  God;  to  do  it  by  Christ,  that  which  becometh 
them,  and  his  holiness  and  righteousness  also;  Rom.  iii.25. 
Eph.  i.  6,  7.  3.  The  Lord  Christ  was  personally  innocent; 
but  he  '  who  knew  no  sin  was  made  sin  for  us  ;'  2  Cor.  v.  21. 
and  as  the  mediator  and  surety  of  the  covenant,  he  was  to 


538  OF    THE    SATISFACTION    OF    CHRIST. 

answer  for  the  sins  of  them  whom  he  undertook  to  save  from 
the  wrath  to  come ;  by  giving  himself  a  ransom  for  them, 
and  making  his  soul  an  offering  for  their  sin.  4.  That  no- 
thing is  due  to  the  justice  of  God  for  sin,  that  is,  that  sin 
doth  not  in  the  justice  of  God  deserve  punishment,  is  a  good 
comfortable  doctrine  for  men  that  are  resolved  to  continue 
in  their  sins  whilst  they  live  in  this  world.  The  Scripture 
tells  us,  that  Christ  paid  what  he  took  not ;  that  all  our  ini- 
quities were  caused  to  meet  upon  him  ;  that  he  bare  them  in 
his  own  body  on  the  tree;  that  his  soul  was  made  an  offering 
for  sin,  and  thereby  made  reconciliation  or  atonement  for  the 
sins  of  the  people:  if  these  persons  be  otherwise  minded,  we 
cannot  help  it.. 

Fourthly,  it  is  added,  that  '  This  doctrine  doth  not  only 
disadvantao;e  the  true  virtue  and  real  intent  of  Christ's  life 
and  death,  but  entirely  deprives  God  of  that  praise  which  is 
owing  to  his  greatest  love  and  goodness.' 

Ans.  1. 1  suppose  that  this  is  the  first  time,  that  this  doc- 
trine fell  under  this  imputation  ;  nor  could  it  possibly  be 
liable  unto  this  charge  from  any,  who  did  either  understand 
it,  or  the  grounds  on  which  it  is  commonly  opposed.  For 
there  is  no  end  of  the  life  or  death  of  Christ,  which  the  So- 
cinians  themselves  admit  of;  but  it  is  also  allowed,  and  as- 
serted in  the  doctrine  now  called  in  question.  Do  they  say, 
that  he  taught  the  truth,  or  revealed  the  whole  mind  and  will 
of  God  concerning  his  worship  and  our  obedience?  We  say 
the  same.  Do  they  say,  that  by  his  death  he  bare  testi- 
mony unto,  and  confirmed  the  truth  which  he  had  taught  ? 
It  is  also  owned  by  us.  Do  they  say,  that  in  what  he  did 
and  suffered,  he  set  us  an  example  that  we  should  labour 
after  conformity  unto?  It  is  what  we  acknowledge  and  teach. 
Only  we  say  that  all  these  things  belong  principally  to  his 
prophetical  office.  But  we  moreover  affirm  and  believe,  that 
as  a  priest,  or  in  the  discharge  of  his  sacerdotal  office,  he 
did,  in  his  death  and  sufferings,  offer  himself  a  sacrifice  to 
God,  to  make  atonement  for  our  sins,  which  they  deny;  and 
that  he  died  for  us,  or  in  our  stead,  that  we  might  go  free ; 
without  the  faith  and  acknowledgment  whereof  no  part  of 
the  gospel  can  be  rightly  understood.  All  the  ends  then 
which  they  themselves  assign  of  the  life  and  death  of  Christ, 
are  by  us  granted ;  and  the  principal  one,  which  gives  life 


OF    THE    SATISFACTION    OF    CHRIST.  539 

and  efficacy  to  the  rest,  is  by  them  denied.  Neither  2.  doth 
it  fall  under  any  possible  imagination,  that  the  praise  due 
unto  God  should  be  eclipsed  hereby.  The  love  and  kindness 
of  God  towards  us,  is  in  the  Scripture  fixed  principally  and 
fundamentally  on  his  '  sending  of  his  only-begotten  Son  to 
die  for  us.  And  certainly,  the  greater  the  work  was  that  he 
had  to  do,  the  greater  ought  our  acknowledgment  of  his  love 
and  kindness  to  be.     But  it  is  said. 

Fifthly,  '  That  it  represents  the  Son  more  kind  and  com- 
passionate than  the  Father ;  whereas  if  both  be  the  same 
God,  then  either  the  Father  is  as  loving  as  the  Son,  or  the 
Son  as  angry  as  the  Father.' 

Aiis.  1 .  The  Scripture  referreth  the  love  of  the  Father 
unto  two  heads  :  (1.)  The  sending  of  his  Son  to  die  for  us  ; 
John  iii.  16.  Rom.  v.  8.  1  John  iv.  8.  (2.)  In  choosing  sin- 
ners unto  a  participation  of  the  fruits  of  his  love;  Eph.  i. 
3 — 6.  The  love  of  the  Son  is  fixed  signally  on  his  actual 
giving  himself  to  die  for  us ;  Gal.  ii.  20.  Eph.  v.  25.  Rev.  i.  5. 
What  balances  these  persons  have  got  to  weigh  these  loves 
in,  and  to  conclude  which  is  the  greatest  or  most  weighty,  I 
know  not.  2.  Although  only  the  actual  discharge  of  his 
office  be  directly  assigned  to  the  love  of  Christ,  yet  his  con- 
descension in  taking  our  nature  upon  him  expressed  by  his 
mind,  Eph.  vi.  7.  and  the  readiness  of  his  will,  Psal.  xl.  8. 
doth  eminently  comprise  love  in  it  also.  3.  The  love  of  the 
Father  in  sending  of  the  Son,  was  an  act  of  his  will,  which 
being  a  natural  and  essential  property  of  God,  it  was  so  far 
the  act  of  the  Son  also,  as  he  is  partaker  of  the  same  nature; 
though  eminently  and  in  respect  of  order  it  was  peculiarly  the 
act  of  the  Father.  4.  The  anger  of  God  against  sin,  is  an 
effect  of  his  essential  righteousness  and  holiness  which  be- 
long to  him  as  God  ;  which  yet  hinders  not  but  that  both 
Father,  and  Son,  and  Spirit,  acted  love  towards  sinners. 
They  say  again. 

Sixthly,  *  It  robs  God  of  the  gift  of  his  Son  for  our  re- 
demption, which  the  Scriptures  attribute  to  the  unmerited 
love  he  had  for  the  world,  in  affirming  the  Son  purchased 
that  redemption  from  the  Father,  by  the  gift  of  himself  to 
God  as  our  complete  satisfaction.' 

Ans.  1.  It  were  endless  to  consider  the  improper  and 
absurd  expressions  which  are  made  use  of  in  these  excep- 


540  OF    THE    SATISFACTION    OF    CHRIST. 

tioiis  ;  as  here  the  last  words  have  no  tolerable  sense  in  them 
according  to  any  principles  whatever.  2.  If  the  Son's  pur- 
chasing redemption  for  us,  procuring,  obtaining  it,  do  rob 
God  of  the  gift  of  his  Son  for  our  redemption,  the  Holy 
Ghost  must  answer  for  it;  for  having  obtained  for  us,  or 
procured,  or  purchased  eternal  redemption,  is  the  word  used 
by  himself,  Heb.  ix.  14.  and  to  deny  that  he  hath  laid 
down  his  life  a  ransom  for  us,  and  to  have  bought  us  with 
a  price,  is  openly  to  deny  the  gospel.  3.  In  a  word,  the 
great  gift  of  God  consisted  in  giving  his  Son  to  obtain  re- 
demption for  us.  4.  Herein  he  offered  himself  unto  God, 
and  gave  himself  for  us  ;  and  if  these  persons  are  offended 
herewithal,  what  are  we  that  we  should  withstand  God? 
They  say, 

Seventhly,  '  Since  Christ  could  not  pay  what  was  not  his 
own,  it  follows,  that  in  the  payment  of  his  own,  the  case  still 
remains  equally  grievous ;  since  the  debt  is  not  hereby  ab- 
solved or  forgiven,  but  transferred  only,  and  by  consequence 
we  are  no  better  provided  for  salvation  than  before,  owing 
that  now  to  the  Son,  which  was  once  owing  to  the  Father.' 

Ans.  The  looseness  and  dubiousness  of  the  expressions 
here  used,  makes  an  appearance  that  there  is  something  in 
them,  when  indeed  there  is  not.  There  is  an  allusion  in  them 
to  a  debt  and  a  payment,  which  is  the  most  improper  ex- 
pression that  is  used  in  this  mattei",  and  the  interpretation 
thereof  is  to  be  regulated  by  other  proper  expressions  of 
the  same  thing.  But  to  keep  to  the  allusion.  1.  Christ 
paid  his  own,  but  not  for  himself;  Dan.  ix.  26.  2.  Pay- 
ing it  for  us,  the  debt  is  discharged,  and  our  actual  dis- 
charge is  to  be  given  out  according  to  the  ways  and  means, 
and  upon  the  conditions  appointed  and  constituted  by  the 
Father  and  Son.  3.  When  a  debt  is  so  transferred  as  that 
one  is  accepted  in  the  room,  and  obliged  to  payment  in  the 
stead  of  another,  and  that  payment  is  made  and  accepted 
accordingly,  all  law  and  reason  require  that  the  original 
debtor  be  discharged.  4.  What  on  this  account  we  owe 
to  the  Son,  is  praise,  thankfulness,  and  obedience,  and  not 
the  debt  which  he  took  upon  himself,  and  discharged  for  us, 
when  we  were  nonsolvent,  by  his  love.  So  that  this  matter 
is  plain  enough,  and  not  to  be  involved  by  such  cloudy  ex- 
pressions and  incoherent  discourse,  following  the  metaphor 


OF    THE    SATISFACTION     OF    CHRIST.  541 

of  a  debt.  For  if  God  be  considered  as  the  creditor,  we  all 
as  debtors,  and  being  insolvent  Christ  undertook  out  of  his 
love  to  pay  the  debt  for  us,  and  did  so  accordingly,  which 
was  accepted  with  God  ;  it  follows  that  we  are  to  be  dis- 
charged, upon  God's  terms, and  under  anew  obligation  unto 
his  love,  who  hath  made  this  satisfaction  for  us,  which  we 
shall  eternally  acknowledge.     It  is  said. 

Eighthly,  'It  noway  renders  men  beholden,  or  in  the  least 
obliged  to  God,  since  by  their  doctrine  he  would  not  have 
abated  us,  nor  did  he  Christ  the  least  farthing ;  so  that  the 
acknowledgments  are  peculiarly  the  Son's,  which  destroys 
the  whole  current  of  Scripture  testimony  for  his  good-will 
towards  men.  O  the  infamous  portraiture  this  doctrine 
draws  of  the  infinite  goodness  !  Is  this  your  retribution,  O 
injurious  satisfactionists  ?' 

Ans.  This  is  but  a  bold  repetition  of  what  in  other  words 
was  mentioned  before  over  and  over.  Wherein  the  love  of 
God  in  this  matter  consisted,  and  what  is  the  obligation  on 
us  unto  thankfulness  and  obedience,  hath  been  before  also 
declared.  And  we  are  not  to  be  moved  in  fundamental 
truths,  by  vain  exclamations  of  weak  and  unstable  men.  It 
is  said. 

Ninthly,  '  That  God's  justice  is  satisfied  for  sins  past, 
present,  and  to  come,  whereby  God  and  Christ  have  lost  both 
their  power  of  enjoining  godliness,  and  prerogative  of  punish- 
ing disobedience ;  for  what  is  once  paid,  is  not  revocable ;  and 
if  punishment  should  arrest  any  for  their  debts,  it  argues  a 
breach  on  God  or  Christ's  part ;  or  else  that  it  hath  not  been 
sufficiently  solved,  and  the  penalty  complete  sustained  by 
another.' 

Ans.  The  intention  of  this  pretended  consequence  of 
our  doctrine  is,  that  upon  a  supposition  of  satisfaction  made 
by  Christ,  there  is  no  solid  foundation  remaining  for  the 
prescription  of  faith,  repentance,  and  obedience,  on  the  one 
hand,  or  of  punishing  them  who  refuse  so  to  obey,  believe, 
or  repent,  on  the  other.  The  reason  of  this  inference  insi- 
nuated, seems  to  be  this  ;  that  sin  being  satisfied  for,  cannot 
be  called  again  to  an  account.  For  the  former  part  of  the 
pretended  consequence,  namely,  that  on  this  supposition 
there  is  no  foundation  left  for  the  prescription  of  godliness, 
I  cannot  discern  any  thing  in  the  least  looking  towards  the 


542  OF    THE    SATISFACTION    OF  CHRIST. 

confirmation  of  it,  in  the  words  of  the  objection  laid  down. 
But  these  things  are  quite  otherwise ;  as  is  manifest  unto 
them  that  read  and  obey  the  gospel.     For,  1.  Christ's  satis- 
faction for  sins  acquits  not  the  creature  of  that  dependance 
on  God,  and  duty  which  he  owes  to  God,  which,  notwith- 
standing that,  God  may  justly,  and  doth  prescribe  unto  him, 
suitable  to  his  own  nature,  holiness,  and  will.     The  whole 
of  our  regard  unto  God,  doth  not  lie  in  an  acquitment  from 
sin.     It  is  moreover  required  of  us  as  a  necessary  and  in- 
dispensable consequence  of  the  relation  wherein  we  stand 
unto  him,  that  we  live  to  him  and  obey  him,  whether  sin  be 
satisfied  for  or  no.     The  manner  and  measure  hereof  are  to 
be  regulated  by  his   prescriptions,  which  are   suited  to  his 
own  wisdom  and  our  condition.     And  they  are  now  referred 
to  the  heads  mentioned  of  faith,  repentance,  and  new  obe- 
dience.    2.  The  satisfaction  made  for  sin,  being  not  made 
by  the  sinner  himself,  there  must  of  necessity  be  a  rule,  or- 
der, and  law-constitution  how  the  sinner  may  come  to   be 
interested  in  it,  and  made  partaker  of  it.     For  the  conse- 
quent of  the  freedom  of  one  by  the  suffering  of  another  is 
not  natural  or  necessary,  but  must  proceed  and  arise   from 
a  law-constitution,  compact,  and  agreement.     Now  the  way 
constituted  and  appointed,  is  that  of  faith,  or  believing,  as 
explained  in  the  Scripture.     If  men  believe  not,  they  are  no 
less  liable  to  the  punishment  due  to  their  sins,  than  if  no 
satisfaction  at  all  were  made  for  sinners.     And  whereas  it  is 
added, '  forgetting  that  every  one  must  appear  before  the  j  udg- 
ment-seat  of  Christ,  to  receive  according  to  the  things  done 
in  the  body ;  yea,  and  every  one  must  give  an  account  of 
himself  to  God  ;'  closing  all  with  this,  'but  many  more  are 
the  gross  absurdities  and  blasphemies  that  are  the  genuine 
fruits  of  this  so  confidently  believed  doctrine  of  satisfaction.' 
I  say  it  is,  3.   certain,  that  we  must  all  appear  before  the 
judgment-seat  of  Christ,  to  receive  according  to  the  things 
done  in  the  body  ;  and  therefore  woe  will  be  unto  them  at 
the  great  day,  who  are  not  able  to  plead  the  atonement  made 
for  their  sins  by  the  blood  of  Christ,  and  an  evidence  of 
their  interest  therein  by  their  faith  and  obedience,   or  the 
things  done  and  wrought  in  them,  and  by  them,  whilst  they 
were  in  the  body  here  in  this  world.     And  this  it  would 
better  become  these  persons  to  betake  themselves  unto  the 


OF    THE    SATISFACTION    OF    CHRIST.  543 

consideration  of,  than  to  exercise  themselves  unto  an  un- 
paralleled confidence  in  reproaching  those  with  absurdities 
and  blasphemies,  who  believe  the  Deity  and  satisfaction  of 
Jesus  Christ  the  Son  of  the  living  God,  who  died  for  us, 
which  is  the  ground  and  bottom  of  all  our  expectation  of  a 
blessed  life  and  immortality  to  come. 

The  removal  of  these  objections  against  the  truth  scat- 
tered of  late  up  and  down  in  the  hands  of  all  sorts  of  men, 
may  suffice  for  our  present  purpose.  If  any  amongst  these 
men,  who  judge  that  they  have  an  ability  to  manage  the  op- 
position against  the  truth  as  declared  by  us,  with  such  pleas, 
arguments,  and  exceptions,  as  may  pretend  an  interest  in 
appearing  reason,  they  shall,  God  assisting,  be  attended 
unto.  With  men,  given  up  to  a  spirit  of  railing  or  reviling, 
though  it  be  no  small  honour  to  be  reproached  by  them  who 
reject  with  scorn  the  eternal  Deity  of  the  Son  of  God,  and 
the  satisfactory  atonement  that  he  made  for  the  sins  of  men, 
no  person  of  sobriety  will  contend.  And  I  shall  farther 
only  desire  the  reader  to  take  notice,  that  though  these  few 
sheets  were  written  in  few  hours,  upon  the  desire,  and  for 
the  satisfaction  of  some  private  friends,  and  therefore  con- 
tain merely  an  expression  of  present  thoughts,  without  the 
least  design  or  diversion  of  mind  towards  accuracy  or  orna- 
ment ;  yet  the  author  is  so  far  confident  that  the  truth,  and 
nothing  else,  is  proposed  and  confirmed  in  them,  that  he 
fears  not  but  that  an  opposition  to  what  is  here  declared 
will  be  removed,  and  the  truth  reinforced  in  such  a  way  and 
manner  as  may  not  be  to  its  disadvantage. 


AN    APPENDIX. 


The  preceding  discourse,  as  hath  been  declared,  was  writ- 
ten for  the  use  of  ordinary  Christians,  or  such  as  might  be 
in  danger  to  be  seduced,  or  anyway  entangled  in  their  minds, 
by  the  late  attempts  against  the  truths  pleaded  for.  For 
those  to  whom  the  dispensation  of  the  gospel  is  committed, 
are 'debtors  both  to  the  Greeks,  and  to  the  Barbarians; 
both  to  the  wise  and  to  the  unwise ;'  Rom.  i.  14.  It  was 
therefore  thought  meet,  to  insist  only  on  things  necessary, 
and  such  as  their  faith  is  immediately  concerned  in ;  and 
not  to  immix  therewithal  any  such  arguments  or  conside- 
rations, as  might  not,  by  reason  of  the  terms  wherein  they 
are  expressed,  be  obvious  to  their  capacity  and  understand- 
ing. Unto  plainness  and  perspicuity,  brevity  was  also  re- 
quired, by  such  as  judged  this  work  necessary.  That  de- 
sign we  hope  is  answered,  and  now  discharged  in  some  use- 
ful measure.  But  yet,  because  many  of  our  arguments  on 
the  head  of  the  satisfaction  of  Christ  depend  upon  the  ge- 
nuine sio;nification  and  notion  of  the  words  and  terms 
wherein  the  doctrine  of  it  is  delivered,  which  for  the  reasons 
before-mentioned  could  not  conveniently  be  discussed  in 
the  foregoing  discourse,  I  shall  here,  in  some  few  instances, 
give  an  account  of  what  farther  confirmation  the  truth  might 
receive,  by  a  due  explanation  of  them.  And  I  shall  men- 
tion here  but  few  of  them,  because  a  large  dissertation  con- 
cerning them  all,  is  intended  in  another  way. 

First,  For  the  term  of  satisfaction  itself;  it  is  granted 
that  in  this  matter  it  is  not  found  in  the  Scripture  ;  that  is, 
it  is  not  so  (orjrwc,  or  syllabically,  but  it  is  Kara  to  Trpajina 
avavTip^ijTwc; ;  the  thing  itself  intended  is  asserted  in  it,  be- 
yond all  modest  contradiction.  Neither  indeed  is  there  in 
the  Hebrew  language  any  word  that  doth  adequately  answer 
unto  it ;  no,  nor  yet  in  the  Greek.  As  it  is  used  in  this  cause, 
lyyvn,  which  is  properly  'sponsio'  or  '  fide  jussio,'  in  its  ac- 
tual discharge,  maketh  tlie  nearest  approach  unto  it :  'Uavov 
TToieiv  is  used  to  the  same  purpose.     But  there  are  words 


AN    APPENDIX.  545 

and  phrases  both  in  the  Old  Testament,  and  in  the  New, 
that  are  equipollent  unto  it,  and  express  the  matter  or  thing- 
intended  by  it :  as  in  the  Old  are,  nTS)  PHS  and  13D 
This  last  word  we  render  *  satisfaction,'  Numb.  xxxv.  32,  33. 
where  God  denies  that  any  compensation,  sacred  or  civil, 
shall  be  received  to  free  a  murderer  from  the  punishment 
due  unto  him  ;  which  properly  expresseth  what  we  intend. 
'Thou  shalt  admit  of  no  satisfaction  for  the  life  of  a  mur- 
derer.' 

In  the  New  Testament ;  \vTpov,  ilvTiXvTpov,  airoXvrpwcng, 
Tifirj,  tAacr/xoc ;  and  the  verbs,  XvTpovv,  cnroXvTpovv,  lc,a- 
yopu^Hv,  iXa<rKta^ai,  are  of  the  same  importance,  and  some  of 
them  accommodated  to  express  the  thing  intended,  beyond 
that  which  hath  obtained  in  vulo;ar  use.  For  that  which  we 
intended  hereby,  is,  the  voluntary  obedience  unto  death, 
and  the  passion  or  suffering  of  our  Lord  Jesus  Christ,  God 
and  man,  whereby,  and  wherein,  he  offered  himself  through 
the  eternal  Spirit,  for  a  propitiatory  sacrifice,  that  he  might 
fulfil  the  law,  or  answer  all  its  universal  postulata  ;  and  as 
our  sponsor,  undertaking  our  cause,  when  we  were  under 
the  sentence  of  condemnation,  underwent  the  punishment 
due  to  us  from  the  justice  of  God,  being  transferred  on  him- 
whereby  having  made  a  perfect  and  absolute  propitiation  or 
atonement  for  our  sins,  he  procured  for  us  deliverance  from 
death  and  the  curse,  and  a  right  unto  life  everlastino-.  Now 
this  is  more  properly  expressed  by  some  of  the  words  be- 
fore-mentioned, than  by  that  of  satisfaction ;  which  yet 
nevertheless  as  usually  explained,  is  comprehensive,  and  no 
way  unsuited  to  the  matter  intended  by  it. 

In  general,  men  by  this  word  understanding  either  '  re- 
parationem  offensse,'  or '  solutionem  debiti :'  either  'repara- 
tion made  for  offence  given  unto  any,'  or  'the  payment  of  a 
debt.'  '  Debitum'  is  either  '  criminale,'  or  '  pecuniarum  •' 
that  is,  either  the  obnoxiousness  of  a  man  to  punishment 
for  crimes,  or  the  guilt  of  them,  in  answer  to  that  justice 
and  law  which  he  is  necessarily  liable  and  subject  unto;  or, 
unto  a  payment  or  compensation  by  and  of  money,  or  what 
is  valued  by  it;  which  last  consideration,  neither  in  itself, 
nor  in  any  reasonings  from  an  analogy  unto  it,  can  in  this 
matter  have  any  proper  place.  Satisfaction  is  the  effect  of 
the  doing   or  suffering  what  is  required  for  the  answering 

VOL.    X.  2    N 


546  AN    APPENDIX. 

of  his  charge  against  faults  or  sins,  who  hath  right,  autho- 
rity, and  power  to  require,  exact,  and  inflict  punishment  for 
them.  Some  of  the  schoohnen  define  it,  by  '  voluntaria  red- 
ditio  gequivalentis  indebiti ;'  of  which  more  elsewhere.  The 
true  meaning  of  to  satisfy,  or  make  satisfaction,  is  '  tantum 
facere  aut  pati,  quantum  satis  sit  juste  irato  ad  vindictam.' 
This  satisfaction  is  impleaded,  as  inconsistent  with  free  re- 
mission of  sins  ;  how  causelessly  we  have  seen.  It  is  so 
far  from  it,  that  it  is  necessary  to  make  way  for  it,  in  case 
of  a  righteous  law  transgressed,  and  the  public  order  of  the 
universal  governor  and  government  of  all,  disturbed.  And 
this  God  directs  unto,  Lev.  iv.  31.  'The  priest  shall  make 
an  atonement  for  him,  and  it  shall  be  forgiven  him.'  This 
atonement  was  a  legal  satisfaction  ;  and  it  is  by  God  him- 
self premised  to  remission  or  pardon.  And  Paul  prays  Phi- 
lemon to  forgive  Onesimus,  though  he  took  upon  himself  to 
make  satisfaction  for  all  the  wrong  or  damage  that  he  had 
sustained  ;  Epist.  ver.  18,  19.  And  when  God  was  displeased 
with  the  friends  of  Job,  he  prescribes  a  way  to  them,  or  what 
they  shall  do,  and  what  they  shall  get  done  for  them,  that 
they  might  be  accepted  and  pardoned  ;  Job.  xlii.  7,  8.  'The 
Lord  said  unto  Eliphaz,  My  wrath  is  kindled  against  thee, 
and  against  thy  two  friends  :  therefore,  take  unto  you  now 
seven  bullocks  and  seven  rams,  and  go  to  my  servant  Job, 
and  offer  up  for  yourselves  a  burnt-offering ;  and  my  servant 
Job  shall  pray  for  you,  for  him  I  will  accept ;  lest  I  deal 
with  you  after  your  folly.'  He  plainly  enjoineth  an  atone- 
ment, that  he  might  freely  pardon  them.  And  both  these, 
namely,  satisfaction  and  pardon,  with  their  order  and  con- 
sistency, were  solemnly  represented  by  the  great  institution 
of  the  sacrifice  of  the  scape-goat.  For  after  all  the  sins  of 
the  people  were  put  upon  him,  or  the  punishment  of  them 
transferred  unto  him  in  a  type  and  representation,  with 
'  quod  in  ejus  caput  sit,'  the  formal  reason  of  all  sacrifices 
propitiatory,  he  was  sent  away  with  them,  denoting  the  obla- 
tion or  forgiveness  of  sin,  after  a  translation  made  of  its  pu- 
nishment; Lev.  xvi.21,  22.  And  whereas  it  is  not  expressly 
said,  that  that  goat  suffered,  or  was  slain,  but  was  either 
7tK  T^^  *  Hircus'  dirOTrofxTralog,  '  a  goat  sent  away,'  or  was  sent 
to  a  rock  called  Azazel  in  the  wilderness,  as  Vatablus  and 
Oleaster,  with  some  others  think  (which  is  not  probable. 


AN    APPENDIX.  547 

seeing  though  it  might  then  be  done  whilst  the  people  were 
in  the  wilderness  of  Sinai;  yet  could  not,  by  reason  of  its 
distance,  when  the  people  were  settled  in  Canaan  be  annu- 
ally observed),  it  was  from  the  poverty  of  the  types,  whereof 
no  one  could  fully  represent  that  grace  which  it  had  parti- 
cular respect  unto.  What,  therefore,  was  wanting  in  that 
goat,  was  supplied  in  the  other,  which  was  slain  as  a  sin- 
offering,  ver.  11.  15. 

Neither  doth  it  follow,  that  on  the  supposition  of  the  sa- 
tisfaction pleaded  for,  the  freedom,  pardon,  or  acquitment 
of  the  person  originally  guilty  and  liable  to  punishment, 
must  immediately  and  '  ipso  facto,'  ensue.  It  is  not  of  the 
nature  of  every  solution  or  satisfaction,  that  deliverance 
must  *  ipso  facto'  follow.  And  the  reason  of  it  is,  because 
this  satisfaction,  by  a  succedaneous  substitution  of  one  to 
undergo  punishment  for  another,  must  be  founded  in  a  vo- 
luntary compact  and  agreement.  For  there  is  required 
unto  it,  a  relaxation  of  the  law,  though  not  as  unto  the  pu- 
nishment to  be  inflicted,  yet  as  unto  the  person  to  be  pu- 
nished. And  it  is  otherwise  in  personal  guilt,  than  in  pecu- 
niary debts.  In  these  the  debt  itself  is  solely  intended,  the 
person  only  obliged  with  reference  thereunto.  In  the 
other,  the  person  is  firstly  and  principally  under  the  obliga- 
tion. And  therefore,  when  a  pecuniary  debt  is  paid,  by 
whomsoever  it  be  paid,  the  obligation  of  the  person  himself 
unto  payment  ceaseth  '  ipso  facto.'  But  in  things  criminal, 
the  guilty  person  himself,  being  firstly,  immediately,  and  in- 
tentionally under  the  obligation  unto  punishment,  when 
there  is  introduced  by  compact  a  vicarious  solution  in  the 
substitution  of  another  to  suffer,  though  he  suffer  the  same 
absolutely  which  those  should  have  done  for  whom  he  suf- 
fers ;  yet,  because  of  the  acceptation  of  his  person  to  suffer, 
which  might  have  been  refused,  and  could  not  be  admitted 
without  some  relaxation  of  the  law,  deliverance  of  the  guilty 
persons  cannot  ensue  'ipso  facto,' but  by  the  intervention 
of  the  terms  fixed  on  in  the  covenant  or  agreement  for  an 
admittance  of  the  substitution. 

It  appears  from  what  hath  been  spoken,  that  in  this  mat- 
ter of  satisfaction,  God  is  not  considered  as  a  creditor,  and 
sin  as  a  debt,  and  the  law  as  an  obligation  to  the  payment 
of  that  debt,  and  the  Lord  Christ  as  paying  it ;  though  these 

2  N  2 


548  AN    APPENDIX. 

notions  may  have  been  used  by  some  for  the  illustration  of 
the  whole  matter,  and  that  not  without  countenance  from 
sundry  expressions  in  the  Scripture  to  the  same  purpose; 
but  God  is  considered  as  the  infinitely  holy  and  righteous 
author  of  the  law,  and  supreme  governor  of  all  mankind, 
according  to  the  tenor  and  sanction  of  it.  Man  is  consi- 
derered  as  a  sinner,  a  transgressor  of  that  law,  and  thereby 
obnoxious  and  liable  to  the  punishment  constituted  in  it 
and  by  it,  answerably  unto  the  justice  and  holiness  of  its 
author.  The  substitution  of  Christ  was  merely  voluntary 
on  the  part  of  God,  and  of  himself,  undertaking  to  be  a  spon- 
sor to  answer  for  the  sins  of  men,  by  undergoing  the  punish- 
ment due  unto  them.  That  to  this  end  there  was  a  relax- 
ation of  the  law,  as  to  the  persons  that  were  to  suffer,  though 
not  as  to  what  was  to  be  suffered.  Without  the  former,  the 
substitution  mentioned  could  not  have  been  admitted ;  and 
on  supposition  of  the  latter,  the  suffering  of  Christ  could  not 
have  had  the  nature  of  punishment  properly  so  called.  For 
punishment  relates  to  the  justice  and  righteousness  in  go- 
vernment of  him  that  exacts  it,  and  inflicts  it.  And  this 
the  justice  of  God  doth  not,  but  by  the  law.  Nor  could  the 
law  be  any  way  satisfied  or  fulfilled  by  the  suffering  of 
Christ,  if  antecedently  thereunto  its  obligation  or  power  of 
obliging  unto  the  penalty  constituted  in  its  sanction  unto 
sin,  was  relaxed,  dissolved,  or  dispensed  withal.  Nor  was 
it  agreeable  to  justice,  nor  would  the  nature  of  the  things 
themselves  admit  of  it,  that  another  punishment  should  be 
inflicted  on  Christ,  than  what  we  had  deserved  ;  nor  could 
our  sin  be  the  impulsive  cause  of  his  death  ;  nor  could  we 
have  had  any  benefit  thereby.  And  this  may  suffice  to  be 
added  unto  what  was  spoken  before,  as  to  the  nature  of  sa- 
tisfaction, so  far  as  the  brevity  of  the  discourse  whereunto 
we  are  confined,  will  bear,  or  the  use  whereunto  it  is  design- 
ed doth  require. 

Secondly,  The  nature  of  the  doctrine  contended  for 
being  declared  and  cleared,  we  may  in  one  or  two  instances 
manifest  how  evidently  it  is  revealed,  and  how  fully  it  may 
be  confirmed  or  vindicated.  It  is  then  in  the  Scripture  de- 
clared, that'  Christ  died  for  us ;'  that  he  '  died  for  our  sins,' 
and  that  *  we  are  thereby  delivered.'  This  is  the  foundation  of 
Christian  religion  as  such.     Without  the  faith  and  acknow- 


AN    APPENDIX.  549 

ledgment  of  it,  we  are  not  Christians.  Neither  is  it  in  these 
generalterms,  at  all  denied  by  the  Socinians.  It  remains, 
therefore,  that  we  consider,  1.  How  this  is  revealed  and 
affirmed  in  the  Scripture.  And,  2.  What  is  the  true  meaning 
of  the  expressions  and  propositions,  wherein  it  is  revealed 
and  affirmed  ;  for  in  them,  as  in  sundry  others,  we  affirm, 
that  the  satisfaction  pleaded  for  is  contained. 

1.  Christ  is  said  to  die,  to  give  himself,  to  be  delivered, 
vTTip  vfiwv,  &c.  'for  us,  for  his  sheep,  for  the  life  of  the 
world,  for  sinners  ;'  John  vi.  51.  x.  15.  Rom.  v.  6.  2  Cor. 
V.  14,  15.  Gal.  ii.  20.  Heb.  ii.  9.  Moreover  he  is  said  to  die 
vTrlp  ajLiapTiMv,  for  sins  ;  1  Cor.  xv.  3.  Gal.  i.  4.  The  end 
whereof  every  where  expressed  in  the  gospel,  is,  that  we 
might  be  freed,  delivered,  and  saved.  These  things,  as  was 
said,  are  agreed  unto,  and  acknowledged. 

2.  The  meaning  and  importance,  we  say,  of  these  expres- 
sions, is,  that  Christ  died  in  our  room,  place,  or  stead,  un- 
dergoing the  death  or  punishment  which  we  should  have  un- 
dergone in  the  way  and  manner  before  declared.  And  this 
is  the  satisfaction  we  plead  for.  It  remains,  therefore,  that 
from  the  Scripture,  the  nature  of  the  things  treated  of,  the 
proper  signification  and  constant  use  of  the  expressions  men- 
tioned, the  exemplification  of  them  in  the  customs  and  usages 
of  the  nations  of  the  world,  we  do  evince  and  manifest,  that 
what  we  have  laid  down,  is  the  true  and  proper  sense  of  the 
words,  wherein  this  revelation  of  Christ's  dying  for  us  is 
expressed  ;  so  that  they  who  deny  Christ  to  have  died  for 
us  in  this  sense,  do  indeed  deny  that  he  properly  died  for 
us  at  all;  whatever  benefits  they  grant,  that  by  his  death 
we  may  obtain. 

First,  We  may  consider  the  use  of  this  expression  in 
the  Scripture,  either  indefinitely,  or  in  particular  instances. 

Only  we  must  take  this  along  with  us,  that  dying  for  sins 
and  transgressions,  being  added  unto  dying  for  sinners  or 
persons,  maketh  the  substitution  of  one  in  the  room  and 
stead  of  another,  more  evident,  than  when  the  dying  of  one 
for  another  only  is  mentioned.  For  whereas  all  predicates 
are  regulated  by  their  subjects,  and  it  is  ridiculous  to  say, 
that  one  dieth  in  the  stead  of  sins,  the  meaning  can  be  no 
other  but  the  bearing  or  answering  of  the  sins  of  the  sinner 
in  whose  stead  any  one  dieth.     And  this  is  in  the  Scripture 


550  AN    APPENDIX. 

declared  to  be  the  sense  of  that  expression,  as  we  shall  see 
afterward.     Let  us  therefore  consider  some  instances. 

John  xi.  50.  The  words  of  Caiaphas's  counsel  are,  (rvfupepu 
Tjfuv,  iva  uq  avOpivirog  cnroOavy  virlp  tov  Xaov,  koi  jlct)  oXov  to 
WvoQ  arroXr^Tai.  '  It  is  expedient  for  us,  that  one  man  should 
die  for  the  people,  and  that  the  whole  nation  perish  not:' 
which  is  expressed  again,  chap,  xviii.  14.  aVoXlo-Sfat  wTrtp  toO 
\aov,'  perish  for  the  people.'  Caiaphas  feared,  that  if  Christ 
were  spared,  the  people  would  be  destroyed  by  the  Romans. 
The  way  to  free  them,  he  thought  was  by  the  destruction  of 
Christ ;  him  therefore  he  devoted  to  death,  in  lieu  of  the 
people.     As  he, 

Ununi  pro  muhis  dabitur  caput. 
'One  head  shall  be  given  for  many.' 

Not  unlike  the  speech  of  Otho  the  emperor  in  Xiphilin, 
when  he  slew  himself  to  preserve  his  army  ;  for  when  they 
would  have  persuaded  him  to  renew  the  war  after  the  defeat 
of  some  of  his  forces,  and  offered  to  lay  down  their  lives  to 
secure  him,  he  replied,  that  he  would  not,  adding  this  reason, 
TToXw  yap  TTov  Koi  KpeiTTOv,  KOL  SiKaioTspov  loTiv,  'iva  virlp  ttclvtwv 
ri  TToWnvg  inrlp  tvog  cnroX^a^ai.  '  It  is  far  better  and  more 
just  that  one  should  perish  or  die  for  all,  than  that  many 
should  perish  for  one ;'  that  is,  one  in  the  stead  of  many, 
that  they  may  go  free ;  or  as  another  speaks, 

'E^Jv  TTfl  TraVTCiiv  fxlav  Ittif^ovvai  flavEiv. — Eurip. 
Let  one  be  given  up  to  die  in  the  stead  of  all. 

John  xiii.38. 1r\v  ^v)^j]v  fiov  virlp  aov  Sijcrw.  They  are  the  words 
of  St.  Peter  unto  Christ,  *  I  will  lay  down  my  life  for  thee.'  To 
free  thee  I  will  expose  my  own  head  to  danger,  my  life  to 
death,  that  thou  mayest  live  and  I  die.  It  is  plain  that  he 
intended  the  same  thing  with  the  celebrated  avrixfjvxoi  of 
old,  who  exposed  their  own  lives,  ipvxnv  avrl  ipv)(i)g,  for 
one  another ;  such  were  Damon  and  Pythias,  Orestes  and 
Pylades,  Nisur  and  Eurialus.  Whence  is  that  saying  of 
Seneca,  '  Succurramperituro;  sed  ut  ipse  non  peream  ;  nisi 
si  futurus  ero  magni  hominis,  aut  magnas  rei  merces.'  *  I 
will  relieve  or  succour  one  that  is  ready  to  perish,  yet  so  as 
that  I  perish  not  myself;  unless  thereby,  I  be  taken  in  lieu 
of  some  great  man,  or  great  matter.'  For  a  great  man,  a 
man  of  great  worth  and  usefulness  I  could  perish  or  die  in 
his  stead,  that  he  might  live  and  go  free. 


AN    APPENDIX.  551 

We  have  a  great  example  also  of  the  importance  of  this 
expression  in  those  words  of  David  concerning  Absolora, 
2  Sam.  xviii.  33.  'mD  fDWD  "I'Dnn  >y\D  *  Who  will  grant  me 
to  die,  I  for  thee,'  or  in  thy  stead,  'my  son  Absolom,'  It  v^^as 
never  doubted,  but  that  David  wished  that  he  had  died  in 
the  stead  of  his  son ;  and  to  have  undergone  the  death 
which  he  did,  to  have  preserved  him  alive.  As  to  the  same 
purpose,  though  in  another  sense,  Mezentius  in  Virgil  ex- 
presses himself,  when  his  son  Lausus  interposing  between 
him  and  danger  in  battle,  was  slain  by  j^neas. 

Tanta-ne  ine  tenuit  vivendi,  nate,  voluplas, 
Ut  pro  me  hostili  patcrer  succedere  dextrse 
Quem  genui  ?  tua-ne  haec  genitor  per  vulnera  server, 
Morte  tua  vivens  ? — ^n.  x.  846. 

*  Hast  thou,  O  Son,  fallen  under  the  enemies'  hand  in  my 
stead?  am  I  saved  by  thy  wounds?  do  I  live  by  thy  death? 

And  the  word  nnn  used  by  David  doth  signify,  when  ap- 
plied unto  persons,  either  a  succession  or  a  substitution  ; 
still  the  coming  of  one  into  the  place  and  room  of  another. 
When  one  succeeded  to  another  in  government,  it  i^  ex- 
pressed by  that  word,  2  Sam.  x.  1.  1  Kings  vii.  7.  xix.  16, 
In  other  cases  it  denotes  a  substitution.  So  Jehu  tells  his 
guard,  that  if  any  one  of  them  let  any  of  Baal's  priests  es- 
cape, W^innnW^l  2  Kings  x.  24.  his  life  should  go  in 
the  stead  of  the  life  that  he  had  suffered  to  escape. 

And  this  answereth  unto  avrX  in  the  Greek,  which  is  also 
used  in  this  matter ;  and  ever  denotes  either  equality,  con- 
trariety, or  substitution.  The  two  former  senses,  can  here 
have  no  place  ;  the  latter  alone  hath.  So  it  is  said,  that  Ar- 
chelaus  reigned,  avri  ijpwSou  tov  Trarpoc  avrov,  Matt.  ii.  22. 
'  In  the  room  or  stead  of  Herod  his  father.'  So  otpOaX/xbg  avrl 
6(l)9a\nov,  odovg  a'vri  oSovtoc,  Matt.  v.  38.  is  '  an  eye  for  an 
eye,  and  a  tooth  for  a  tooth.'  And  this  word  also  is  used  in 
expressing  the  death  of  Christ  for  us.  He  came,  ^ouvai  tj)v 
■ipvxriv  avToii  Xvrpov  avrl  ttoXXwv,  Matt.  XX.  28.  '  to  give  his 
life  a  ransom  for  many  ;'  that  is,  in  their  stead  to  die.  So 
the  words  are  used  again,  Mark  x.  45.  And  both  these 
notes  of  a  succedaneous  substitution  are  joined  together; 
1  Tim.  ii.  6.  6  Soi»c  ^avrov  dvTiXvTpov  virtp  iravTwv.  And  this 
the  Greeks  call  rrig  \pvxm  iTpiata^ai, '  to  buy  any  thing,'  to  pur- 
chase or  procure*any  thing,  with  the  price  of  one's  life.  So 
Tigranes  and  Xenophon,  when  Cyrus  asked  him  what  he 


552  AN    APPENDIX. 

would  give  or  do  for  the  liberty  of  his  wife  whom  he  had 
taken  prisoner,  answered,  kclv  rifjg  ipvxriQ  Trpuunrjv  uxtte  j.d-KOTi. 
XctTpevtrai  Tavrr]v,  '  I  will  purchase  her  liberty  with  ray  life, 
or  *  the  price  of  my  soul.'  Whereon  the  woman  being  freed, 
affirmed  afterward,  that  she  considered  none  in  the  com- 
pany, but  him  who  said,  wg  rrig  ipvxiig  itvTrpiaro  loan  fii)  f.i£  Sou- 
Xevstv,  '  that  he  would  purchase  my  liberty  with  his  own  life.' 

And  these  things  are  added  on  the  occasion  of  the  in- 
stances mentioned  in  the  Scripture,  whence  it  appears,  that 
this  expression  of  '  dying  for  another,'  hath  no  other  sense 
or  meaning,  but  only  dying  instead  of  another,  undergoing 
the  death  that  he  should  undergo,  that  he  might  go  free. 
And  this  matter  of  Christ's  dying  for  us,  and  that  he  so 
died  for  us,  as  that  he  also  died  for  our  sins,  that  is,  either 
to  bear  their  punishment,  or  to  expiate  their  guilt  (for  other 
sense  the  words  cannot  admit) ;  and  he  that  pretends  to  give 
any  other  sense  of  them  than  that  contended  for,  which  im- 
plies the  whole  of  what  lies  in  the  doctrine  of  satisfaction, 
'  erit  mihi  magnus  Apollo  ;'  even  he  who  was  the  author  of 
all  ambiguous  oracles  of  old. 

And  this  is  the  common  sense  of  *  mori  pro  alio,'  and 
'pati  pro  alio,"  or  'pro  aliodiscrimen  capitis  subire  ;'  a  sub- 
stitution is  still  denoted  by  that  expression,  which  sufficeth 
us  in  this  whole  cause,  for  we  know  both  into  whose  room 
he  came,  and  what  they  were  to  suffer.  Thus  Entellus, 
killing  and  sacrificing  an  ox  to  Eryx  in  the  stead  of  Dares 
whom  he  was  ready  to  have  slain,  when  he  was  taken  from 
him,  expresseth  himself, 

Hanc  tibi,  Eryx,  ineliorem  animain  pro  morte  Daretis. 
Persolvo.— ^n.  v.  843. 

*  He  offered  the  Ox,  a  better  sacrifice,  in  the  stead  of 
Dares,'  taken  from  him.     So 

— Fratrem  Pollux  alterna  morte  rederait. 

And  they  speak  so  not  only  with  respect  unto  death,  but 
wherever  any  thing  of  durance  or  suffering  is  intended.  So 
the  angry  master  in  the  comedian, 

Verberibiis  caesuni  te  Dave  in  pistrinum  dedarn  usque  ad  neceni, 
Ea  lege  atque  online,  ut  si  inde  te  exemerira,  ego  pro  te  molara. 

He  threatened  his  servants  to  cast  him  into  prison  to  be  ma- 
cerated to  death  with  labour,  and  that  with  this  engagement, 
that  if  he  ever  let  him  out  he  would  grind  for  him  ;  that  is. 


.      -  AN    APPENDIX.  553 

in  his  stead.  Wherefore,  withovtt  oifering  violence  to  the 
common  means  of  imderstanding  things  amongst  men, 
another  sense  cannot  be  affixed  to  these  words. 

The  nature  of  the  thino-  itself  will  admit  of  no  other  ex- 
position  than  that  given  unto  it ;  and  it  hath  been  mani- 
foldly exemplified  among  the  nations  of  the  world.  For 
suppose  a  man  guilty  of  any  crime,  and  on  the  account 
thereof,  to  be  exposed  unto  danger  from  God  or  man,  in  a 
way  of  justice,  wrath,  or  vengeance  ;  and  when  he  is  ready 
to  be  given  up  unto  suffering  according  unto  his  demerit, 
another  should  tender  himself  to  die  for  him  that  he  might 
be  freed ;  let  an  appeal  be  made  to  the  common  reason  and 
understandings  of  all  men,  whether  the  intention  of  this  his 
dying  for  another,  be  not,  that  he  substitutes  himself  in  his 
stead  to  undergo  what  he  should  have  done,  however  the 
translation  of  punishment  from  one  to  another  may  be  brought 
about  and  asserted.  For  at  present  we  treat  not  of  the  right, 
but  of  the  fact,  or  the  thing  itself.  And  to  deny  this  to  be 
the  case  as  to  the  sufferings  of  Christ,  is  as  far  as  1  can  un- 
derstand, to  subvert  the  whole  gospel. 

Moreover,  as  was  said,  this  hath  been  variously  exem- 
plified among  the  nations  of  the  world  ;  whose  actings  in 
such  cases,  because  they  excellently  shadow  out  the  gene- 
ral notion  of  the  death  of  Christ  for  others,  for  sinners  ;  and 
are  appealed  unto  directly  by  the  apostle  to  this  purpose, 
Rom.  V.  7,  8.  I  shall  in  a  few  instances  reflect  upon. 

Not  to  insist  on  the  voluntary  surrogations  of  private 
persons,  one  into  the  room  of  another,  mutually  to  undergo 
dangers  and  death  for  one  another,  as  before-mentioned,  I 
shall  only  remember  some  public  transactions  in  reference 
unto  communities,  in  nations,  cities,  or  armies.  Nothing  is 
more  celebrated  amongst  the  ancients  than  this  ;  that  when 
they  supposed  themselves  in  danger,  from  the  anger  and  dis- 
pleasure of  their  gods,  by  reason  of  any  guilt  or  crimes 
among  them,  some  one  person  should  either  devote  himself, 
or  be  devoted  by  the  people,  to  die  for  them;  and  therein  to 
be  made,  as  it  were,  an  expiatory  sacrifice.  For  where  sin  is 
the  cause,  and  God  is  the  object  respected,  the  making  of 
satisfaction  by  undergoing  punishment,  and  expiating  of  sin 
by  a  propitiatory  sacrifice,  are  but  various  expressions  of 
the  same  thing.     Now  those  who  so  devoted  themselves,  as 


554  AN    APPENDIX. 

was  said,  to  die  in  the  stead  of  others,  or  to  expiate  their 
sins,  and  turn  away  the  anger  of  God  they  feared  by  their 
death,  designed  two  things  in  what  they  did.  First,  That 
the  evils  which  were  impendent  on  the  people  and  feared 
might  fall  on  themselves,  so  that  the  people  might  go  free. 
Secondly,  That  all  good  things  which  themselves  desired, 
might  be  conferred  on  the  people ;  which  things  have  a  no- 
table shadow  in  them  of  the  great  expiatory  sacrifice  con- 
cerning which  we  treat,  and  expound  the  expressions  where- 
in it  is  declared.  The  instance  of  the  Decii,  is  known  ;  of 
whom  the  poet; 

Plebeiae  Deciorum  aniraae,  plebeia  fuerunt 
Nomina  ;  pro  tolls  legionibus  Hi  tamen,  et  pro 
Omnibus  auxiiiis,  atque  omni  plebeLatina, 
Sufficiunt  Diis  infernis. 

The  two  Decii,  father  and  son,  in  imminent  dangers  of 
the  people,  devoted  themselves,  at  several  times,  unto  death 
and  destruction.  And,  saith  he,  '  sufficiunt  Diis  infernis  ;' 
they  satisfied  for  the  whole  people ;  adding  the  reason 
whence  so  it  might  be; 

Plurisenim  Decii  quam  qui  servantur  ab  illis. 

*  They  were  more  to  be  valued,  than  all  that  were  saved 
by  them.'  And  the  great  historian  doth  excellently  describe 
both  the  actions  and  expectations  of  the  one  and  the  other 
in  what  they  did.  The  father,  when  the  Roman  army,  com- 
manded by  himself  and  Titus  Manlius,  was  near  a  total  ruin 
by  the  Latins,  called  for  the  public  priest,  and  caused  him 
with  the  usual  solemn  ceremonies,  to  devote  him  to  death, 
for  the  deliverance  and  safety  of  the  army  :  after  which, 
making  his  requests  to  his  gods  ('  dii  quorum  est  potestas 
nostrorura  hostiumque'),  *  the  gods  that  had  power  over  them 
and  their  adversaries/  as  he  supposed,  he  cast  himself  into 
death  by  the  swords  of  the  enemy.  '  Conspectus  ab  utraque 
acie  aliquanto  augustior  humano  visu,  sicut  ccbIo  missus, 
piaculum  omnis  deorum  irae,  qui  pestem  ab  suis  aversam  in 
hostes  feri'et.'  '  He  was  looked  on  by  both  armies,  as  one 
more  august  than  a  man,  as  one  sent  from  heaven,  to  be  a 
piacular  sacrifice  ;  to  appease  the  anger  of  the  gods,  and  to 
transfer  destruction  from  their  own  army  to  the  enemies ;' 
Liv.  Hist.  8.  His  son  in  like  manner  in  a  great  and  danger- 
ous battle  against  the  Gauls  and  Samnites,  wherein  he  com- 


AN    APPENDIX.  555 

manded  in  chief,  devoting  himself  as  his  father  had  done, 
added  unto  the  former  solemn  deprecations  ;  '  prse  se,  agere 
sese,formidinem  acfugam,C8edemque  ac  cruorem,  ccelestium, 
infernorum  iras  ;'  lib.  11.  That  he  carried  away  before  him 
(from  those  for  whom  he  devoted  himself), '  fear  and  flight, 
slaughter  and  blood,  the  anger  of  the  celestial  and  infernal 
gods.'  And  as  they  did  in  this  devoting  of  themselves  de- 
sign, *  averuncare  malum,  deum  iras,  lustrare  populum,  aut 
exercitum,  piaculum  fieri'  or  Trepi\pr)fxa,  avaOr^fia,  cnroKaOapfxa, 
'  expiare  crimina,  scelus,  reatum,'  or  to  remove  all  evil  from 
others  by  taking  it  on  themselves  in  their  stead  ;  so  also 
they  thought  they  might,  and  intended  in  what  they  did,  to 
covenant  and  contract  for  the  good  things  they  desired.  So 
did  these  Decii,  and  so  is  Menseceus  reported  to  have  done 
when  he  devoted  himself  for  the  city  of  Thebes,  in  danger  to 
be  destroyed  by  the  Argives.  So  Papinius  introduceth 
him  treating  his  gods, 

Armorum  superi,  tuque  6  qui  funere  tanto 
Indulges  mihi  Phoebe  mori,  date  gaudia  Thebis, 
Qufe  pepegi,  et  toto  quje  sanguine  prodigus  emi. 

He  reckoned  that  he  had  not  only  repelled  all  death  and 
danger  from  Thebes,  by  his  own,  but  that  he  had  purchased 
joy,  in  peace  and  liberty  for  the  people. 

And  where  there  was  none  in  public  calamities  that  did 
voluntarily  devote  themselves,  the  people  were  wont  to  take 
some  obnoxious  person  to  make  him  execrable,  and  to  lay 
on  him  according  to  their  superstition,  all  the  wrath  of  their 
gods,  and  so  give  him  up  to  destruction.  Such  the  apostle 
alludes  unto,  Rom  ix.  3.  1  Cor.  iv.  9. 13.  So  the  Massilians 
were  wont  to  expiate  their  city  by  taking  a  person  devoted, 
imprecating  on  his  head  all  the  evil  that  the  city  was  ob- 
noxious unto,  casting  him  into  the  sea  with  these  words, 
Traplipnfia  nixCjv  yivov  '  be  thou  our  expiatory  sacrifice.'  To 
which  purpose,  were  the  solemn  words  that  many  used  in 
their  expiatory  sacrifices,  as  Herodotus  testifieth  of  the 
Egyptians,  bringing  their  offerings  ;  saith  he,  Kara^iovTat  to. 
§£  \iyovTtq  rycri  Ke<paXij(jiv,  ure  jUtXXot  tJ  o<j)ycn  roim  ^vovai,  r] 
^AiyvTTTi^T^  (jvfxtjaaij  KUKdv yevicrOai  elg  Ke^aX?)!/  tovdjv  rpaTTt^aL' 
'  they  laid  these  imprecations  on  their  heads ;  that  if  any  evil 
were  happening  towards  the  sacrificer,  or  all  Egypt,  let  it  be 
all  turned  and  laid  on  this  devoted  head.' 


556  AN    APPENDIX. 

And  the  persons  whom  they  thus  dealt  withal,  and  made 
execrate,  were  commonly  of  the  vilest  of  the  people,  or  such 
as  had  rendered  themselves  detestable  by  their  own  crimes  ; 
whence  was  the  complaint  of  the  mother  of  Menseceus  upon 
her  son's  devoting  himself, 

Lustralemne  feris,  ego  te  puer  inclyte  Thebis, 
Devotumque  caput,  vilis  seu  raater  alebam? 

I  have  recounted  these  instances  to  evince  the  common 
intention,  sense,  and  understanding  of  that  expression,  of 
one  dying  for  another ;  and  to  manifest  by  examples,  what 
is  the  sense  of  mankind,  about  any  one's  being  devoted  and 
substituted  in  the  room  of  others,  to  deliver  them  from  death 
and  danger  ;  the  consideration  whereof,  added  to  the  con- 
stant use  of  the  words  mentioned  in  the  Scripture,  is  suffi- 
cient to  found  and  confirm  this  conclusion. 

That  whereas  it  is"  frequently  affirmed  in  the  Scripture, 
'  that  Christ  died  for  us,  and  for  our  sins,'  &c.  to  deny  that 
he  died  and  suffered  in  our  stead,  undergoing  the  death 
whereunto  we  were  obnoxious,  and  the  punishment  due  to 
our  sins,  is,  if  we  respect  in  what  we  say  or  believe,  the 
constant  use  of  those  words  in  the  Scripture,  the  nature  of 
the  thing  itself  concerning  which  they  are  used,  the  uncon- 
trolled use  of  that  expression  in  all  sorts  of  writers  in  ex- 
pressing the  same  thing,  with  the  instances  and  examples 
of  its  meaning  and  intention  among  the  nationsof  the  world, 
to  deny  that  he  died  for  us  at  all. 

Neither  will  his  dying  for  our  good  or  advantage  only, 
in  what  way  or  sense  soever,  answer  or  make  good,  or  true, 
the  assertion  of  his  dying  for  us  and  our  sins.  And  this  is 
evident  in  the  death  of  the  apostles  and  martyrs  ;  they  all 
died  for  our  good ;  our  advantage  and  benefit  was  one  end 
of  their  sufferings,  in  the  will  and  appointment  of  God; 
and  yet  it  cannot  be  said,  that  they  died  for  us,  or  our  sins. 

And  if  Christ  died  only  for  our  good,  though  in  a  more 
effectual  manner  than  they  did,  yet  this  altez-eth  not  the 
kind  of  his  dying  for  us  ;  nor  can  he  thence  be  said  pro- 
perly, according  to  the  only  due  sense  of  that  expression, 
so  to  do. 

I  shall  in  this  brief  and  hasty  discourse,  add  only  one 
consideration  more  about  the  death  of  Christ  to  confirm 
the  truth  pleaded  for.     And  that  is,  that  he  is  said  in  dying 


AX    APPENDIX  557 

for  sinners,  'to  bear  their  sins;'  Isa.  liii.  11.  'He  shall  bear 
their  iniquities;'  ver.  12.  *  He  bare  the  sins  of  many;'  ex- 
plained, ver.  5.  '  He  was  wounded  for  our  transgressions,  he 
was  bruised  for  our  iniquities,  the  chastisement  of  our  peace 
was  upon  him.'  1  Pet.  ii.  24.  '  Who  his  own  self  bare  our  sins 
in  his  own  body  on  the  tree,'  &c. 

This  expression  is  purely  sacred.  It  occurreth  not  di- 
rectly in  other  authors,  though  the  sense  of  it  in  other 
words  do  frequently.  They  call  it  'luere  peccata;'  that  is, 
'  delictorum  supplicium  ferre ;'  '  to  bear  the  punishment  of 
sins.'  The  meaning  therefore  of  this  phrase  of  speech,  is  to 
be  taken  from  the  Scripture  alone,  and  principally  from  the 
Old  Testament,  where  it  is  originally  used  ;  and  from  whence 
it  is  transferred  into  the  New  Testament  in  the  same  sense, 
and  no  other.     Let  us  consider  some  of  the  places. 

Isa.  liii.  11.  blV^  2^111  Dni^^  The  same  word  b^D  is  used 
ver.  4,  ch2D  i^lH  '12''1J^DQ')  '  And  our  griefs  he  hath  borne 
them.'  The  word  signifies,  properly,  to  bear  a  weight  or  a 
burden,  as  a  man  bears  it  on  his  shoulders;  '  bajulo,  porto.' 
And  it  is  never  used  with  respect  unto  sin,  but  openly  and 
plainly  it  signifies  the  undergoing  of  the  punishment  due 
unto  it;  so  it  occurs  directly  to  our  purpose.  Lam.  v.  7. 

tb2D  DH^nJir  "i^mk  aT^  IJ^tOn  )Tr\2i^  '  Our  fathers  have 
sinned  and  are  not ;  and  we  have  borne  their  iniquities ;'  the 
punishment  due  to  their  sins.  And  why  anew  sense  should 
be  forged  for  these  words,  when  they  are  spoken  concerning 
Christ,  who  can  give  a  just  reason? 

Again  ii\D2  is  used  to  the  same  purpose,  D''2TKt3n  J^im 
i^Wi  ver.  12.  'And  he  bare  the  sin  of  many.'  ^Jti>J  is  often 
used  with  respect  unto  sin  ;  sometimes  with  reference  unto 
God's  actings  about  it,  and  sometimes  with  reference  unto 
men's  concerns  in  it.  In  the  first  way,  or  when  it  denotes 
an  act  of  God,  it  signifies  to  lift  up,  to  take  away,  or  pardon 
sin  ;  and  leaves  the  word  T'V  wherewith  it  is  joined  under  its 
first  signification,  of  iniquity;  or  the  guilt  of  sin,  with  re- 
spect unto  pmiishment  ensuing  as  its  consequent.  For  God 
pardoning  the  guilt  of  sin,  the  removal  of  the  punishment 
doth  necessarily  ensue  ;  guilt  containing  an  obligation  unto 
punishment.  In  the  latter  way,  as  it  respects  men  or  sin- 
ners, it  constantly  denotes  the  bearing  of  the  punishment 


558  AN    APPENDIX. 

of  sin,  and  gives  that  sense  unto  Pi?,  with  respect  unto  the 
guilt  of  sin  as  its  cause.  And  hence  ariseth  the  ambiguity 
of  those  words  of  Cain,  Gen.  iv.  13.  Nlt^/JD  >Ji;?  Si:),  if  Um 
denotes  an  act  of  God,  if  the  words  be  spoken  with  refer- 
ence in  the  first  place  to  any  acting  of  his  towards  Cain, 
^t^  retains  the  sense  of  iniquity,  and  the  words  are  rightly 
rendered,  'My  sin  is  greater  than  to  be  forgiven.'  If  it  re- 
spect Cain  himself  firstly,  V^  assumes  the  signification  of 
punishment,  and  the  words  are  to  be  rendered  ;  '  My  punish- 
ment is  greater  than  I  can  bear,'  or  *  is  to  be  borne  by  me.' 
This,  I  say,  is  the  constant  sense  of  this  expression,  nor 
can  any  instance  to  the  contrary  be  produced.  Some  may 
be  mentioned  in  the  confirmation  of  it.  Numb.xiv.  33.  'Your 
children  shall  wander  in  the  wilderness  forty  years,'  IKti^JI 
DD''JT)i?  '  and  shall  bear  your  whoredoms ;'  ver,  34.  ^iWD 
mti^  D^;m«  ayn:^')^  '  Ye  shall  bear  your  iniquities  forty 
years  ;'  that  is,  the  punishment  due  to  your  whoredoms  and 
iniquities,  according  to  God's  providential  dealings  with  them 
at  that  time.  Lev.  xix.  8.  '  He  that  eateth  it,  iW^  liiy  shall 
bear  his  iniquities.'  How?  Ninn  ^^Ti  TMTO^  '  that  soul  shall 
be  cut  off.'  To  be  cut  off  for  sin,  by  the  punishment  of  it, 
and  for  its  guilt,  is  to  bear  iniquity.  So  chap.  xx.  16 — 18.  for 
a  man  to  bear  his  iniquity,  and  to  be  killed,  slain,  or  put  to 
death  for  it,  are  the  same. 

Ezek.  xviii.  20.  x\)^:i  m)^  «^  p  jTiDjn  N\i  n^mv]  ti^Bjrr 

2^(1;  '  the  soul  that  sinneth  it  shall  die;  the  Son  shall  not 
bear  the  sin  of  the  father.'  To  bear  sin,  and  to  die  for  sin, 
are  the  same.  More  instances  might  be  added,  all  uniformity 
speaking  the  same  sense  of  the  words. 

And  as  this  sense  is  sufficiently  indeed  invincibly  esta- 
blished by  the  invariable  use  of  that  expression  in  the  Scrip- 
ture, so  the  manner  whereby  it  is  affirmed  that  the  Lord  Christ 
bare  our  iniquities,  sets  it  absolutely  free  from  all  danger  by 
opposition.  For  he  bare  our  iniquities  when  "11  i>''JS)n  mrf') 
li^D  P^  DM  'the  Lord  made  to  meet  on  him,  or  laid  on  him, 
the  iniquity  of  us  all ;'  Isa.  liii.  6.  which  words  the  LXX. 
render,  kcu  Kvpiog  TrajotStoKEv  avTov  ralg  cifiapTiaig  r]fxCov'  '  The 
Lord  gave  him  up,  or  delivered  him  unto  our  sins.'  That  is, 
to  be  punished  for  them;  for  other  sense  the  words  can  have 
none.     *  He  made  him  sin  for  us ;'  2  Cor.  v.  21.  so  '  he  bore 


AN    APPENDIX.  559 

our  sins;'  Isa.liii.  11.  How?  'In  his  own  body  on  the  tree;' 
1  Pet.  ii.  24.  that  when  he  was,  and  in  his  being  stricken, 
smitten,  afflicted,  wounded,  bruised,  slain,  so  was  the  chas- 
tisement of  our  peace  upon  him. 

Wherefore,  to  deny  that  the  Lord  Christ  in  his  death  and 
suffering  for  us,  underwent  the  punishment  due  to  our  sins, 
what  we  had  deserved,  that  we  might  be  deUvered,  as  it 
everts  the  great  foundation  of  the  gospel;  so  by  an  open  per- 
verting of  the  plain  words  of  the  Scripture,  because  not  suited 
in  their  sense  and  importance  to  the  vain  imaginations  of  men, 
it  gives  no  small  countenance  to  infidelity  and  atheism. 


END     OF    VOL.    X, 


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