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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.
CONTAINING
COMMUNION WITH GOD THE FATHER, SON, AND HOLY GHOST j
THE SAME SUBJECT VINDICATED;
AND A BRIEF DECLARATION AND VINDICATION OF THE DOCTRINE OF
THE TRINiry, AND OF
THE PERSON AND SATISFACTION OF CHRIST.
LONDON:
PRINTED FOR RICHARD BAYNBS, S8, PATERNOSTER ROW:
And sold by J. Parker, Oxford ; Deigkton and Sons, Cambridge ; D. Brown,
Waogh and Innes, and H. S. Baynes and Co. Edinbargh ; Clialraers and
Collins, and M. Ogle, Glasgow; M. Keene, and R. M. Tims, Dublin.
* 1826.
CONTENTS
OF
THE TENTH VOLUME.
OF COMMUNIOK WITH GOD THE FATHER, 80K, AND HOLT GHOST.
Page
Preface* •' •• • •••• 3
CHAP. I.
That the saints have cooimunion with God. 1 John i. 3. considered to that pur-
pose. Somewhat of the nature of commnnion in general « T
CHAP. II.
That the saints have this communion distinctly with the Father, Son, and Spi-
rit. 1 John V. 7. opened to thb purpose* AJso, 1 Cor. xii. 4-~6. Eph. ii.
1^. Father and Son mentioned jointly in this communion. The Fatlier
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 witli
the Holy Ghost, The troth farther confirmed H
CHAP. III.
Of the peculiar and distinct communion which the saints have with the Father.
Observations for the clearing of the whole premised. Our peculiiir oomnui-
nion with the Father is in love. 1 John iv. 7, 8. 2 Cor. xiii. IS. John xvi.
26, 27. Rom. v. 5. Johi| iii. 16. »v. 23. Tit lii. 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 • 2$
CHAP. IV.
Inferences on the former doctrine concerning communion with the Father in
love •• •.•.,.•' 39
PART ll.
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. Piov, ix. 1--5* • • • . . . ^ • • 49
ir CONTENTS.
Page
CHAP. U.
What it is wherein we have pecoliar fellowship with the Lord Christ This is
in grace. This proved ; John i, 14. 16, 17. 2 Cor. xiii. 14. « 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 ruddj. ills 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 way and manner whereby the saints hold communion with the Lord
Christ, as to personal grace. .The conjugal relation between Christ and 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 Christ proposed to consideration, to endear our hearts unto
him. His description. Cant. v. opened • 7 J
DIGRESSION. IL
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'sufficiency. 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
consisteth. 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.
What is required thereunto. Other pretenders to the title of wisdom, ex-
amined and rejected. Christ alone exalted 96
CHAP. IV.
Of communion ^vith Christ in a conjugal relation in respect of consequential af-
fections. His delight in his saints first insisted on. Isa. Ixii. 5. Cant. iii. 11.
Prov. viii. 21. Instance of Christ's delight in believers. He reveals his
whole heart to them; John xv. 14, 15. Himself; 1 John xiv. 21. His king-
dom. Enables them to communicate their mind to him, giving them assist-
ance ; a way ; boldness ; Rom. viii. 26, 27. Tlie saints' delight in Christ ;
this manifested. Cant ii. 7. viii. 6. iii. 1— -5. opened. Their delight in his
servants and ordinances of worship for his sake 144
CHAP. V.
Other consequential afiectiuns ; 1. On the part of Christ. He values his
saints. Evidences of that valuation. 1. His htcarnation. 2. Exihauition.
CONTENTS. V
Page
2 Cor. viiL 9. Phil. ii. 6, 7. 5. Obedience as a lervant. 4. In his death.
His valoation of them in comparison of others. Believers' estimation of
Christ, t. They 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 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 temptations. His compassion in their afflictions. Chastity, the third
conjugal affection in the saints. The fourth on the part of Christ, bounty ;
on the part of the saints, duty • - • 163
CHAP. VI.
m
Of communion with Christ in purchased grace. Purchased grace considered
in respect of its rise and fountain. The firet 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. Hb habitual righteousness how neces-
sary, as also his obedience to the law of the Mediator. Of his actnal 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 ; atonement made thereby ; a punishment ; satisfaction
thereby. The intercession of Christ ; with its influence into our acceptation
with God 189
CHAP. VII.
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 W7
CHAP. VIII.
How 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 b required on the part of believers to thb 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 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. li. 8 —
10. The grounds, causes, and ends of it manifested. Its proper place in
the new covenant. How the saints in particular hold communion with Christ
ill 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 an-
swered • .^ • • • • • # • Sll^
Ti CONTSNTS.
CHAP. IX.
Of communion with Christ in holinesi. The seTertl acts ascribed unto the
Lord Christ herein. 1. CDs intercession. 2. Sendmg of fbe Spirit. 3.
Bestows habitual grace. What that is, and wherein it consists. This
purchased by Christ ; bestowed by him. Of actual grace. How the sdnts
hold communion with Christ in these things, manifested in sundry parti-
culars 24«
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 • • . • . f54
PART III.
CHAP. I.
The foundation of our communion with the Holy Ghost John xvi. 1 — 7. opened
at large. nafaaXuroc, 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; 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 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 tlie Holy Ghost in as being bestowed on us. He worketh ef-
fectually, distributetb, giveth ^87
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
zvL 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 ; £ph. 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 worid 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 « S89
CONTENTS. vii
Page
CHAP. IV.
The general consequences in the hearts of belieTers, 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 adidinistration of the Spirit by some.
The vain pretence of the Spirit by others. The false spirit discovered 313
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 op the preceding Discourse • 341
A BRIEF DECLABATION AND VINDICATION OF THE DOCTRINE OF
THE TRINITY.
Preface 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;
LOVE, GRACE, AND CONSOLATION:
OR,
THE SAINTS' FELLOWSHIP
WITH
THE FATHER, SON, AND HOLY GHOST,
UNFOLDED.
God is love. 1 John iv. 8.
Tell me, O thou whom my soul loveth, -where thou feedest. 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 th3 same God. 1 Cor. xii. 4 — 6.
VOL. X. U
PREFACE.
in I «»l n II'
Christian Reader,
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 haudled in
the ensuing Treatise. The reasons of this delay, bping
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 design 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.
b2
PREFACE.
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 useftilness unto them that are interested in the
good things mentioned therein.
J. O,
Ozon.Ch. Ch. Coir.
July 10, 1657.
TO THE READE R.
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. Owen's. Needful in our day itself;
a day wherein, * pauci sacras scripturas, plures nomina
remm, 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.
In 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 filv Se ravra}
Let the simple souls (the ^paucissimae 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 fellowship with each of the persons of the blessed
Trinity. Let them attend what is said by Mr. Lewis
Stucley, in his preface to Mr. PolwheiVs 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 unih God. 1 John i. 3. considered to that
purpose. Somewhat of the nature of communion in generai.
In the first epistle of John, chap. i. yen 3. the apostle as*
sures them 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,' &c.
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 th£ 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 yiem,
yet in truth it was and would be found to be (in reference
to some with whom they held it), very honourable, glorious,
* Kat h MWoMa ^i h hfMrifti, &c.
b*Ac vt^MA^a^fAara rdu uSo'/aau. 1 Cor. ir. 8—15. Rom. viii. 55, 36. Heb. x.
32 — 54. Christianoa-ad leones. £t pntonos Deiu apostolos Dovissimos elegit veluti
bestiarios. Tert. de Pud. Acts xrii. 18. Gal. ▼!. It. Sempercasuris similes, nimqaam-
que cadentes.
8 OP -COMMUNION WITH GOD.
and desirable. ' For truly/ saith he, ' our fellowship is wit}^
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-
c 1 John i. 5. 2 Cor. vi. 14. Eph. v. 8. John v. 16. Matt. xxn. 3f. Eph. ii. 1.
1 John IT. 8. Rom. viii. 7.
^ Magna hominis niiseria est cum illo non esse, sine quo non potest esse. August.
* Eccles. vii. 99. Jer. xiii. ^3. Acts. iv. 12. Isa. xx&iji. 14, 15.
'John i. 18. Heh. x. 19 — 31. Unus verusque Mediator per sacrificium paeis
reconcilians nos Deo ; unum cum illo manebat cui offerebat, unum in se fecit, pro
quibus ofierebat, unus ipse fuit, qui offerebat : et quod offerebat. August de Trinit. 4.
OF COMMUNION W'lTH GODv 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 wappri<rtav, 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
l\9vdep(av, 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 li?ing
way (the old being quite shut up) through the veil, that is
to say, his fiesh ;' Heb. x. 20. [ and through him we have
an access 6y 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, to. waiSla KBKoivtivriKB
aapicoc Koi alfiarog. Heb. ii. 14. * those children partook of*
^ 1 John iii. 1 . ^iXonfAW Irrm oi^h hiiuuMovvni, ^Uaioi H vrrtf v^iiwreu^xU^.
Arist. Eth. lib. 8. cap. 1.
* Qaemadmodora nobis anhabonem spiritus reliquit, ita et a nobis arrbabonem
carnis accepit> etvexitin c<Bluni,pignus totius suniroae illuc redigends.Tertul. Resur.
10 OF COMMUNIOV 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 feliowahip:
Bfll avr&c vaparXif^wc fi^fr\f rwv avrwv. There IB also a
commanion as to state and condition, whether it be good or
eril ; and this either in things internal and spiritual, such
as is the conmiunion of saints among themselres ; 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 r^ aimf Kptfun-i, under the
same sentence to the cross; Luke xxxii. 40. 'ejusdemdo-
loris socii.' Thev had commanion 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 Sariour was immediately to enter.
There is also a commanion or fellowship in actions, whether
good or eril. In good, is that communion and fellowship
in the gospel, or in the performance and celebration of that
worship of God, which in the gDspel 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, was that,
wherein Simeon and Levi were brethren; Gen. xlix. 6.
They had commanion 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 Crod 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 ^ conunu-'
nitas homini cum Deo,' a certain fellowship between Gk>d
and man ; but the general intercourse of providence is all
he apprehended. Some arose to higher expressions, but they
im,irt fjtim, iraXv U x^ffta^inKoSbv rw SiounoLiru Aritlot Eth. lib. 8. c. 7. CSoer. de
nttD.iib. 1.
OF COMMUNION WITH GOD. 11
anderstood 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 aU
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 require th 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
* navTA rk TcSy ^Xanr tbuvek,
in Kat h va^otfJtiU, tMvk r& ^>mv, ofBSs, h KowoMa yk^ h ^iX^. Arist. Eth. 8.
* Nostra quippe et ipsius coDJanctio, nee miscet personas, necuit substantias,
sed affectus consociat, et confederal voluntates. Cyp. de Caen. Dominic
• Magna est etiam ilia commnnitas, quae conficitur ex beneficib ultra citioque 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 with 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.
Tluit the saints have this communion distincily with the Father, Son, and Spi-
rit, 1 John y. 7. opened to this purpose. Also, 1 Cor. xii. 4 — 6. £pb.
ii. 18. Father and Son mentioned jointly in this communion. The Father
solely : the Son also and the Holy Ghost singly, Thf saints respective re-
yard in all worship to each person manifested. Faith in the Father ;
John ▼. 9, 10. and love towards him, 1 John ii. 16. 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
» Ecce dico alium esse patrem, et aliuni filium, non divisione alium, sed distinc-
tione. Tertul. adv. Prax.
'Ov ^avoe ro h wHa-at, xot roXq r^ia-\ vm'KeifA'ffofjuu, n) ^&9» rk r^U hi\tTv, km tU
TO sv afa^i^fAM, Greg. Naz.
EACH PERSON DISTINCTLY. 13
is it that they bear witness unto ? Unto the Sonship of
Christy 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 die 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 satne 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 8ia Xfxarov, * through Christ,' iv irvivfian
'in the Spirit,' and wpog rov Traripa, \unto the Father.' The
persons being here considered, as engaged distinctly into
the accomplishment of the cpunsel of the will of God, re-
vealed in die gospel.
Sometimes, indeed, there is express mention made only
btS, hk rw M iravrw iyyiXw ipx«*P^^ «/t*>|'«5x«'' ^^'^ *** ^*^- ^"g* ^°*'* ^^^^'
lib*. 5.
14 OF COMMUNION WITH
of the Father and the Son; 1 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
xiy. 23. * If a man love me, he will 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 worship of God doth consist. Faith, love,
trust, joy, &c. are the natural or moral worship of God,
whereby 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.
1. For the Father. Faith, love, obedience, &c. are peculi-
^ Hie tibi prsBcipue sit para mente colendus.
EACH PERSON DISTINCTLY. 15
arly, and distinctly yielded by the saints uuto 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 y. 9. * This is the witness oi God
which he hath testified of his Son.' In his bearing 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 aU 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-
Ueve also in me. God as ihe prima Veritas, upon whose au-
tibority is founded, and whereinto all divine faith is ultimately
resolved, is not to be considered xyjrwrraTiKC)^, as peculiarly
expressive of any person, but ovmw^wQ, 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. t'he Father is here placed, as the object
of our love, in opposition to the world, which takes up our
affections fl ayaTriirov Trorpuc ; 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;' MaL i. 6.
Farther, These graces as acted in prayer and praises, and
• Isa. ix. 6. 1 Cor. i. 30. Matt ▼. 16. 45. vi. 1. 4. 68. yii. 21. xii. 50. Luke
xiiv. 49. John iv. «S. vi. 45. xii. 26. xiv. 6. 21. 23. xv. 1. xvi.25. 27. xx. 17. Oal.
i. 1. 3, £ph. ii. 18. v. 20. 1 Thess. i. 1. James i. 17. 1 Pet. i. 17. 1 John 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 a far 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. 11.
* 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 Saviouir Jesus Christ,' &c. 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. « Jcr, x. 11. xvii. 5, 6. Gal. iv. 8.
EACH PER80K DISTINCTLY. 17
n^lect 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
ivork of God that ye believe on him, whom he hath sent;*
John yi. 29. 40. 1 John v. 10. The foundation of the whole
is laid, John v. 23. * That all men should honour the Son,
^ven $18 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 bur Lord
Jesus Christ in sincerity.' That is with divine'love, the love
of religious worship ; \yhich 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 solemii 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
^ver, 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
^ Vin. Evan. cap. 10.
* Psal. ii. 7. 12. Dan. lii. 25. Matt. iiL 17. xvii. 5. xxii. 45. John iii. 36. ▼. 19—
25. Tiii. 6. 1 Cor. i. 9. Gal. i. 16. iv. 6. 1 John ii. 22—24. ▼. 10—12. Heb. i. 6.
Phil.ii. 10. Johny. 23.
VOL. X. C
rS 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. 69, 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 theits and
ours ;^ that is, with all the saints of God. And invocatioii
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. *Th«
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. Re 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 PERSON DISTINCTLY. 19
This also may farther appear^ if we consider bow 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 receivings 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
isy and which was, and which is to come^ and from the seven
spirits which are before Ms throne, and from Jesus Christ,
who is the faithful witness, &c.' The seven spirita before
the throne, are the Holy Spirit of God, considered as the
perfect fountain of every perfect gift and dispensation. All
are- hete joined together, and yet all mentioned as distin-
guished in dieir communication of grace and peace, unto
the saints. ' Grace and peace be unto you, from the Father,
and from,' &c,
(2J) When the same thing is attributed severally and
singly unto each persoa. There is, indeed, no gracious in-
fluence from above, ho elapse of light, life, love, or grace
«pon 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-
Mcaticm of all and evefy particular emanation from himself
wito the saints, whereof they are made partakers. That pro-
fuse, ' they shall be all tau^t of God,' enwraps in itself the
mhole mystery of grace, as to its actual dispensation unto us,
4^ far as we may be made real possessors of it. Now this
is assigned, ,
£1.] Unto the Father. The accomplishment of that pro-
^ Tametsi omnia onus idemqae Dens efficit, ut dicitur, opera trinitatis ad extra
fvnt indivisa, distioguuntur tamen persona discrimine in istis opeiibos : Matt iiL
16. AcU.iu, 3. Gen. xix. 24. i. 26. Matt, xx^iii. 19. 2 Cor. xiii. IS.
C 2
20 - OF COMMUNION WITH
mi«e is peculiarly referred to him, John vi. 46. ' 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, unto a participa-
tion of life and love in him, it is of, 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.V 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, ias 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 eiFectiial influence of light, whereby
he shines into darkness ; communication of life, quickening
the dead,^ an opening of blind eyes, and changing of hitrd
hearts, a pouring out of the Spirit, with all the fruits thereof.
Hence he claims it as his privilege to be the sdle 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 thingjs ;' 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
jeven 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. James i. 18.
o Matt. VLU 17. xvii.5. 2 Pet, i. 17. Deut, xviii. 15--20, &c. Acts iii. 22, 23. John
v. 25. Isa. Ixi. 1—5. J.uke iv. 18, 19.
EACH PERSON DISTINCTLY. 21
comprehensive^ and comprises in itself most of the particu-
lars that might be annumerated ; quickening^ preserying/&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 mupt
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. * Of 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-
jther ;' 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 offering for 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. 26, 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 or 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. IIL
€ff th€ pecuEar and distinct commtmion which the saints have with the Pa^
ther. Observations for the clearing of the whok ^premised. Our peetdikr
communum with the Father is in love. 1 John iv. 7, 8. 2 Cor. xiii. 13r
John xvi. 26, 27. Rom. v. 5. John iii. 16. xiv. 23. Tit. iii. 4. opened to
this purpose. What is required of heUeverSy to hold communion with the
Father in love. His love received hy faith. Returns of love to him,
Go^s love to us, and ours to him, wherein 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
lemains that it be farther cleared up by an induction of in-
stances, to manifest what and wherein the saints peculiarly
lEU>ld this compiunion 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 any thing 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 idea-
» Opera ad extra sunt indivisa.
GOD THE FATHER, 23
tified vfith the nature or essence of God. Now the works
that outwardly are of God (called 'Trinitatis ad extra)/ which
are commonly said to be common and undivid^d^ are either
wholly so^ and in all respects ; as all works of common pro vi-
olence, or else being common in respect of their acts^ they
ane 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 ;*
!^h. 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
bgrthe Spirit; he administers that ' exceeding- greatness of
hU 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.
}il9, 20. Rom. viii. 11.
' 3. When I assign any particular thing wherein we hold
COBununion 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-
k ITctrdp ffvf viS iiai nearrk ytS intvfJMri
mW owv a^i^fJkS avyx,ing viroff^eta-ug,
Mhr h dioy av v^oaiwvSv rl/Ang ^a-n
mU r^ikg yh^, its &foc 9ravToxpAT«p.-— Greg. Nazian. Iamb. Car. 3.
^ |Ip99iufyS/Atv Tnv fcUy h rug r^iai dtorxra. — Idem. orat. ^4* See Thorn. 22. q.
81. A. 3. q. 84 a. 1. Alexan. Ales. Sam Theol. p. 3. q. 30. m. 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
leasts 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. iv.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 Grod
is here taken personally,"^ and for the person of the Father,
not. essentially, is evident from ver. 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-
•> Dent, jcxxiu. 3. Jer. xxxi. 3. John iii. 16. v. 42. xiv. 21. Rom. v. 5. viii. 39.
Eph. ii. 4. 1 Joho ii. 15* iv. 10, 11. Heb. xii. 6. Multo ifj/parmeortgw loquitur quein
si Deam diceret summopere atque adeo iofiaite nos amare, cum Deum dicit erga nos
ipsam charitatem esse, cujus latissimum TiDCf^A^foy 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 maJcing it
antecedent to the sending of Christ, and all mercies and be-
nefits whatever by him received. This love, I say, in itself^
it antecedent to the purchase of Christ, although the whole
firuit 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
t&e 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 pur 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 aiFections. 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 igitar negat ? negat secundam quid ; hoc est, negat se ideo rogata-
rem patrem, ut patrem illis cohciliet, et ad illos amandos flectat ; quasi non sit
snapte sponte erga illos propensus. Voluit ereo Christus bis verbis persuadere apo-
stofis, non solum se, sed etiam ipsum patrem ulos complecti amore inaximo. Et ita
patrem eos amare, ac promptum habere animum illis gratificandi, et benefadendi,
ut ouUius, neque ipsius filii opus habettali intercessione, qua solent placari, etflecti
homines non admodum erga aliquem bene affecti, &c. Zanc. de trib. £lo. lib. 4.
cap. 9. Vid. Hilar, de Triuit. lib. 6. p. 97. ed. Eras.
26 OJ? COMMUNION WITH
lores you/ It is true, indeed (and as I told you), that * Iwiil
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 lores you ; resolve of that, that you may hold eommu^
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 innot believing of it. So it must needs be where sin-
cere love is questioned.
(4.) The apostle teaches the same, Rom. v. 6. * The love
of God is shed abroad in your hearts by the Holy Ghost
that is given unto you/ God, whose love this is, i» plainly
distinguished from the Holy Ghost, who sheds abroad that
lore 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 ;^aQd
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*
Bess to»its height ; there is> hot only most frequent peculiar
mention of the lore of God^ where the Father is emifttently
mtended, and of the love of the Father expressly^but hie ill
also called the ' God of love,' 2 Cor. xiii. 11. and is said to
be love, so that whoever will know him, 1 John i v. 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 lore, benepla*'
cki and amicitUB, 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/ 8ic.
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. 11,12. Eph.i. 4,5.2 Thess. ii. 13, 14. 1 Johniv. 8,9.
2. John xiv. 23. there is^ mention of that other kind. of
f J^Ujri a patre, recipi in amicitiaiii, summi Dei ; a Dee foreri, adeoque Deo ease
iu deliciis. Bucenis. in loc.
GOD THE Lathee. 27
love whereof we speak. * If any man love tne/ saith Christ,
* he will keep my words, and my Father will love him, and
we will come unto him, and make our abode ^ith him/ The
love of friendship and approbation is here eminently ascribed
to him ; says Ghrist, ' 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
Aeir acceptance with the Father, what is his heart towards
them?* ' Shew us the Father and it shall suffice ;' John xiv.
8^ -No^ this ought to be so far aviray, 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
tlntt the kindness and love of God our Saviour, toward man
appeared.' It is of ihe Father of whom he speaks ; for, ver«
6; he tells us, that he makes out unto us. Or ^ sheds- Aat
love 'upon us abundantly, through Jesus Christ our Saviour/
And this love he makes the hinge, upon which the great al-
teration, and translation, of the saints doth turn : for, saith
he, Ter* 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
nsught, all out of order, and vile. Whence then is our re-
e©very ? The whole rise of it is from this love of God, flow-
ing out by the ways there described. Tor when the kind-
nesET and love o( 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
t Te qaod attinet non sumus solliciti, — illad modo desideramus> ut patrem nobis
vel Miuet intaeri concedatur. Cartwright Hi^r. in Jphn xiv. 8.
28 OF COMMUNION WITH
chickens^ and the like. Psal. ciii. 131 Isa. Ixiii. 16. Matt»
vi. 6. Isa. Ixvi. 13. Psal. xxiii. L 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 lore,
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 ^s 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; atid 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, atid 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. iL 18.
GOD THK FATHER. 29
herein^ tbey would find it a matter of no small spiritual im-
provemejit in their walking with God.
This is that which m 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, Snd 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'^will 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.
^ -k Amor superne descendens ad divinam pulcritudinem omnia couvocat^ Froclus
Ub. de Animt. et D»m.
30 OP COMMUNION WITH
When he comes to command the return of his received lore
to complete communion with hrm, he says, 'My son, give
me thy heart;* Prov. xxiii. 26. tl*(- 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 deitiandeth.
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 welove
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 id in faith, the ground of all acceptable obedi-
enoe ; Dent. v« 10. Exod. xx. 6. Deut. x. 12. xi. 1. I3i
xiii. 3.
Thus is this whole business stated by the apostle ; Epli«
i« 4. '■ According as he hath chosen us in him before the foim-
dation of the world, that we shoul4 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 iti which the eternal
love of God, aims at in us, and works us up unto. It is trne,
our universal obedience falls within the compass of . our
oommunion with God ; but that is with him as God, owe
blessed sovereign lawgiver and re warder ; as he is the F^
ther, our Father in Christ, as revealed unto us to be love,
above and contrary to all the expectations of the natural.
TtkeLTSt, 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 ao*
quiescing in the Father revealed effectually as love unto
the soul.
^ Unio substantialis est causa amoris sai ipsias, similitndinis, est causa amork
alterius ; sed unio realis quam amans qnsrit de re amata, est effectos amoris. Th.
12. q. 28. 1. S. "> Josh. xzti. 5. xxiii. 11. Nehem. i. 5.
^ Psal. xviii. 1. xxxi. 33. xcvii. 10. cvn» 1. 1 Cor. ii. 9. James i« 19. Isa. Uu 6*
Matt. xxii. 37. Rom. win. 38.
^OV THE FATHER. 3^1
That this communion with the Father in love may be
made the more clear and evicTent^ t 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 arid 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; ^rest and delight. The
words are inDni^D wnn* 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 bis ownlove^ so fuU^ so every way com-
plete and absolute, that it will not aHow 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 mftke its abode upon the soul where it is once fi^ed,
fbr ever. And complacency or delight; 'herejoiceth with
singing,' aaone 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»W* 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 nnraa^a in gladness, or with joy ; to have j-oy 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-
liglut and joy. ' Tripudiare:' to leap^ as men overcome with
some joyful surprisal. And therefore, God is said to do this
* Av&Xdyov V h amia-mt rea% juaff vfei^txf^v ovcatf ^Tdettf, uttt rhv <^(Xii0-iy ht }4ftia-b^i,
&e. Arist. Etb. Kb. 8. cap. 7.
P Effiectus amoris quandp habetor ainat^iQ^.est deUctatio. Thom. 13^ q. 95^ a. d«
1. Amor est croroplacentia amantls in amato. Amor est motus cordis, delectantis se
in aliquo. August.
4 Externum magis gandii gestom, quam internam. animi laetitiam significat, ci|m
velut tripudiis et volntationibaq gaadere se qai3 ostendit. Paf;n|B. bxi ; Isetitia ges-
tUt, animi Istitiam gestu corporis expressft, exilivit gaadio^ Calas.
32 OF COMMUNION WITH
mta, 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, oiic cvSoiciicre, he
was not well pleased ; 1 Cor. x. 6. 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. fie 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 (niiM is so to love),
and that which denotes a love of rest and acquiescency
(which is, niM) and both are applied to God. He wills good
to us, that he may rest in that will. Some say ayair^v, ' to
love,' is from ayav v6d%(rdai, perfectly to acquiesce in the
thing loved. And when God calls his Son, ayawnrhv, * be-
loved,' Matt. iii. 17. he adds as an exposition of it, Iv ^
%ifS6Kfiaa, 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, Q'^no 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 nostram donee Yeniat ad te.
• Psal. xxxvii. 7. Isa. xxviii, 1«, Heb. iv. 9.
GOD THE F^TQ£R. 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 a^ree 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.
< Super vitas: quas vitas? Quas sibi homines elignnt ; alius elegit sibi vitani ne-
eociandi, alias vitani rusticandi ; alius vitani faenerandi, alius vitani militandi, alius
ularo alius illam. Diversae sunt vitac,scd melior est misericordia tua super vitas nos-
tras. Aug. Enarrat. in Psal. 62.
VOL. X. D
M OF COMMUNION WITH
exxxiii. 2. and thence went down to the skirts of his t^loth-
ing. Love is first poured out on Christ ; and from him it
drops as' the dew of Hermon 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 foan'<^
dation in his mere grace and will, yet the design of its ac-*
complishment is only in Christ. AH the fruits of it, are
first given to him ; and it is in him only that thc^y 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, andby him also. And
well is it with us, that it is so. What lame and blind sacri^
ficeSy 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.
£• 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
tt Exod. xxviii. 38. Rev. tuL 3. John xir. 6. Heb. x, SO— S8.
GOD THE FATHER. 36
mention of it^ but it is held out as the cause ^ud fpuptain
of some free gift, flowing from it. He * loves us and sends
his Son to die for us ; be loves us^ and blesseth us with all
spiritual blessings. Loving is choosing; Rom. ix. 11, 12.
He loves us and chastise tb 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
fulnesB ; they return unto it only what they receive from it.
It is the love of a spring, of a fountain, always communis
eatings *A love from whence proceeds every thing that is
lovely in its object. Itinfuseth into, and creates goodness
in die persons beloved ; ' and this answers the description of
love given by the philosopher. To love, saith he, cart /3ov-
XtvSroi Tw\ a Sierai ayaSfa, koi Kara Svvofjiiv wpUKriKJOv tXpai ro6-
Twv. He that loves, works out good to tliem he loveth, as
he is able. God's power and will are commensurate. What
be willeth he worketh.
2dly. Our love untoGod^ is a love of duty : the love of a
child. His love descends upon us in bounty and fruitful-
ness ;* our love ascends unto him, in duty and thankfulness.
He adds to us by his love, we ]K)thing to him by ours. Our
goodness extends not unto him. Though our love be fixed
oa him immediately, yet no fruit of our love reacheth him
immediately ; though he requires our love, he is not benefited
by it; Job xxxv. 6 — 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 V It is a deserved
act of duty.
(2.) They diflfer in this : The love of the Father unto us
is an antecedent love^ our love unto him is a consequent love.
Ist. The love of the Father unto As is an antecedent love,
and that in two respects.
' JtQJba Ui* 16. Horn. t^S. Epb. i« 3» 4. 1 John iv. 9, 10. Heb. ^ii. 6. Rev. Ui. 19.
7 E^Sv 92 fftfMh eu^avSy flrXnpovjMivoy ^fjt^pou, vtatTv tU yaXav. Eorip.
* Amor Dei est infundens et creans bonitatem in amatis. Th. p. p. q. 20. A. 2. C.
• Amor Dei caosat bonitatem in rebus, sed amor noster causatar ab ea.
b Dilectio qute est appetadvs virtatis actus, edam in statum w\m ten<tit ia Deim
jprimo et immediate. Tii. 22. q. 27. a. 4. '
d2
36 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 goes before ours. The Father loves the child, when
the child knows not the Father; much less loves him. Yea,
we are by nature Sreocrrvyeigi Rom. i. 30. haters of God. He
is in his own nature ^iXavSrptDTrog, a lover of men : and
surely all mutual love between him and us, must begin on
hisjiand.
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 Stand
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 the Lord because !
Or, as David, in another case, * What have I faow done, is there
« Ezek. xvi. 1—10, &c. Rom. ix. 11, 12. Tit iii. 3—6. Deut. vii. &-^Q, Matt.
xi. 35, 96. John iii. 16.
GOD THE FATHER. 37
not a cause?' If any man inquirie 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 among the saints, finds it not? What
life, what light, what strength, sometimes? and again, how
dead, }iow 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.
*lle sheds abroad his love in our hearts by the Holy Ghost;'
Rotn. V. 5. gives us a sense of it : manifests it unto us. Now
this is "various and changeable, sometimes more, sometimes
less : novf he shines, anon hides his face, as it may be for
our profit. Our Father will not always chide, lest we be
csist down; he doth not always smile, lest we be full and
lieglect 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. XY. 39. Isa. xlvi..70. Jer. xxxvii. 3. Mai. i. 6. James i. 17. 2 Tim. ii. 89.
« Psal. xxxi. 16. Ixvii. 1. cxix. 135. xiii. 1. xxvii. 9. xxx. 7. Ixxxviii. 14. Isti.
▼iU. 17.^ -
38 OF COMMUNIOl^ WITH
Ob. But yau 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*
Re 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 itt
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
k)Ve of God, that can seriously make this objection. The
doctrine of grace may be turned into wantonness, the priiici-
ple cannot. I shall not wrong the saints, by giving other
answer to this objection. Detestation of sin in any ttiay
well consist with the acceptation of their persons, and theit
designation to life eternal.
But now our love to God is ebbing and flowing, waning
and increasing* We lose out first love, and we grow agaiii
in love.*» Scarce a day at a stand. What poor creatUTes
are we ? How unlike the Lord and his love ? ' unstable ad
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 tim«,
wherever was the place, that our love was one day equal to-
wards God ?
' Mai. iii. 6,
9 PsdI. xxxix. 11. Heb. xii. 7, 8. Rev. Hi. 19. Isa. Tin. 17. Ivii. 17. Job vi. 3.
Psal. ri. 6. itxxviii. 3 — 5, &c.
»» Rev. ii. 5. iii. 2. Eph. iii. 16—19.
GOD THE FATHER. Sft
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, hut endeavour to make
some improvement of this, in the next chapter.
CHAP. IV.
Irrfermeei an the former doctrine concerning eontmunion with
the Father in love..
Having thus discovered the nature of that distinct commu-
nion which we have with the Father, it reniaineth 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-
qnaintedness with our mercies, our privileges, is our sin, as
well as o^r 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 Ood.' 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 bis 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 ihe bosom «f 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^ather, but as one most^ kind and tender.
» 1 Cor. ii. 12.
^ Zmh, h ff^t Toy fearifu, Koi h^pan^ABn hfM¥, 1 John i. 2.
« PsaU ciii. 9. Mic. viL 18.
40 OF COMMUNION WITH
Let us look on him by faith^ as one that hath had thoughts
of kindness towards us from everlastmg. 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. \Y^ould 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 Faither,
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 Soh also, his eternal** wisdom to
rejoice and delighthimself in from all eternity ; Pro v. 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, is not so much his
absolute delight in him, as the express image of his person.
« Bora ix
■f D^jnuTTU' optimc in Dei filium quadrat, patrisdelicias. Mercer in loc
. 11, 12. Acts XV. 18. 2 Tim. i. 9, ii. 19. Prov. viii. 31. Jcr. xxxi.3.
GOD THE FATHER. 41^
and the brightness of his glory, wherein he might behold aH
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, ii^ 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 make us sharers 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,
f Matt. xi. 25, 26. Hoc tanto et tarn iseffabili bono, nemo inventus est dignus ;
floidet natura sine gratia. Pros, de lib. Arb. ad Ruff.
9 Mai. iii. 6. James i. 17. Hos. xi. 9.
*» Rom. ix. 12. Omnia diligit Deus, quae fecit et inter ea magis diligit creaturas
rationales, et de illis eas ampiius quai sunt membra unigcnili sui. Et multo magis
jpsom unigenitum. August.
*Eph.ii.3. k MdlU xi. 26, 2r. 1 Cor. i. 20.
42 OF COMMUNION WITH
ai}d that under these considerationB : they are all Boulrcour
quering and endearing.
(2.) So eye it^ as to receive it; unless this be added, all
is in rain as to any communion with God. We do not hold
communion with 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 themselveSf
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 loje 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 efficacy 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 out 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. Flesh 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 shaU inhabit
with those everlasting burnings V say the sinners in Sion,
* 1 John IV. 16. . « Cant. vii. 5. » Isa. xxxiii. 15, 16,
GOD THE FATHER. 43
*^ And I knew thou "wast an austere man/ saith the evil aer^
Tant 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
sdul with such thoughts of God : be 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
^f God ; ' hath God said so V hath he threatened you with
•death? he knows well enough, it will be better with yout
with this engine did he batter and overthrow all mankind
in^ one: and being mindful of his ancient conquest, he
readily useth the same weapons wherewith then he so sue*-
cessfuUy contended. Now it is exceeding grievous to the
Spirit of God, to be so slandered in the hearts of those
wiiom he dearly loves. How doth he expostulate this with
Sion? 'What iniquity' have you seen in meV 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 Sec. 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
ttdwiUing is a child to come into the presence of an angry
fitther ? Consider then this in the' first place : receiving of
the Father as he holds out love to the soul, gives him th e
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 commendeth his love unto us ;' Rom* v. 8^
' Behold what manner of love the Father hath bestowed on
OB?' John iii. 1. Whence then is this folly ? men are afraid
to have good thoughts of Gt)d. They think it a boldness
to eye Qod, as good, gracious, tender, kind^ loving : I speak
of samts; but for the other side, they can judge him hard,
tnstere^ severe^ almost implacable, and fierce (the very
worst affections of the very worst of men, and most hated
» Luke xix. 1«. P Gen. iii. 2i.
1 £<}>'^ ifArrii^fAa^rw, Rom. ▼. 19.
* Set, iii. 5. Si. • Isa. xi. f r--«9. xlht. 15, 16.
44 OF commCnion with
of him; Rom. i. 31. 2 Tim. iii. 3.) and think herein they da
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, i/vhich 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 isee
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 TATHERt 4.5
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 which 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.
Ob. 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
6x 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
Mrorld, 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, via.
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 scunts, 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, ^o
Btood 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, €md 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, atid be comforted. ' As one whom his mother comfort-
eih, 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,
t Isa. xxvi. 20.
* *EfA9rtuyfM9 m7fav t}uifi9¥» Heb. xi. 36, 'Ovidf^/MitV btarpiofAtm, Heb. x. 59.
GOD THE FATHER, 47
yet my fatbet* ifi tender and full of compafi»ion ; I will go to
him« and satisfy myself in him. Here I am accounted vile^
frowned on, and rejected, but 1 have honour and love with
kim, 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 ar^ the most mistaken men in
the world. If they say,* Come and have fellowship with us;
ar« not men ready to say. Why, what are you ? a sorry com*,
pany of ^seditious, factious, persons :Jbeit known unto you,
that we despise your fellowship ; when we intend to leave
feUowship with all honest men, and men of worth, then will
we come to you. But alas ! how are men mistaken ? truly,
iheiT fellowship is with theJPather: let men think of it as
ihey please, they have close, spiritual, heavenly refreshings,
in die mutual communication of love with the Father him-
self. How they are generally misconceived, the apostle de-
clare; 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 diflRM-ence 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
* 1 John i. 3. ' Acts xTii. 6. xxTiii. ff*
48 OF COMMUNION WITH
Father's loTe. It is oftentimes even almost impossible that
believers should, in outward appearance, go beyond them who
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 V even ' our God is a con-
suming fire/ What communion is there between light and
darkness ? Shall sin and lust dwell in those thoughts which
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 witl/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
Gxem, rather that God is not in all their thoughts, than that
they have communion with him ? The Lord open the eye^
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 saints have with Jesus Christ the Son of God.
Thai they have such a fellowship proved, 1 Cor. i. 0. Rev. iii. 21),
Cant. ii. 1 — 7. opened, Prov. ix. 1—5.
Op 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 whel^unto 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 toe 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. £
V
60 . 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
Cometh 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— t14. ' 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 tastC; 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 for 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,' &c. Oh that
the breathings and workings of the Spirit of all grace, might
stir up all his gifts and graces in me, that the Ldrd 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. I. 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 ca>T:iD HD the fruit of
, » John Jiv, 23.
THE SQN JESUS CHRIST. 6l
hxH 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 communioti. <
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 to 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 thede. 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;
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 broughl
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. xiy. 6« Matt. nii. 8> Rev, xix. 7,
d Mai. iv. 2. Rer. xii. 1. Luke i. 78. avaroXhimovs, Nunw xxiv. 17. 2 Pet. i. 19.
Rev. xxU. 16. Gen. xlix. 9. Mich. v. 8. Rev. v. 5i • tsa. xxxiii. 9. Ixv. 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
coineliness and perfection of his person; incomparably
fairer than the children of men, of which afterward. He
then being thus unto theba, abundantly satiating all theic
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 among 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 whereunto 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 enrinent 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
' Rom. viii. 29.
THE SON JESUS CHRIST. 63
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. AH
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. 65. 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 ^ drinketh of, shall thirst no more.
Oh how sweet are tlie 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-
tibn, &c. is an utter stranger to these things (^wine in the
lees), that are prepared for believers. Also, he bath 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-
B Cant. V. 1. »» Malt. v. 6. * John yii. 38.
^ Isa. XXV. 6. Prov. ix. 1.
» Jonah iv. 6. Isa. xxv. 4. xxxii. 2. 2 Cor. v. 21. Gal.iii. 13. Mai. iv. 2.
54 OF COMMUXION WITH
dowed from Wrath, under the covert of the righteousness of
t^e Lord Jesus ? There is jalso refreshment in a shade from
weariness : ^ he is as the shadow of a great rock in a weary-
land ;' Isa. ^xxii, 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.) DeUght.
(3.) Safety.
(4.) Comfort,
(1.) Sweetness. ^ He brought me to the banqueting house;'
or ' house of wine.' It is all set forth under expressions of
tbe 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 enterr
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 refreshinents ;
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.
TH£ SOX J£SUS 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 sfie cries out, ver. 6. * Stay me with flagons, comfort
me with apples, for I am sick of love/ Upon the discovery
of the excellency and sweetness of Christ 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,' &c. 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 bis 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.
X3«) Safety. ' His banner over me was love ;' ver. 4. The
banner is an emblem of safety and protection, a sign of the
presence of ah 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
66 OF COMMUNION WITH
I
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 e(»iH
munion with 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, tpwanfe
anyone 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
Vhand 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. 6. 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 — 6. * Wisdom hath
builded her house, she hath hewn out her seven pillaris, 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 heso 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
ritaal 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 spoken
to it, in one signal instance afterward.
CHAP. IL
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. 2Thes8,
ill. 17, 18. Grace, of various acceptations. Personal grace in Christ
proposed to consideration. The grace of Christ as Mediator itUended;
Psal. xlv. 2. Cant. v. 9. Christ how white and ruddy, ^ His fitness to
save y from the grace 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. xvj. 34. 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 mir 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 1 write, ' The grace of our Lord Jesus
Christ be with you all/ Yea, he makes these two, *gracebe
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 moat
eminent significations it may be referred imto one of these
three heads.
1. Grace of personal presence and comeliness. ^So 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 favour 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
* giveth grace (that is, favour) to the humble ;' James iv. 6.
•
»> Prov. 1. 9. iii. S2. 34. Cant. iii. 6—11. v. 9-— 16, &c.
c Ezra ix.8. Acts iv. 33. Luke ii. 40. Esther ii. 17. Psal. ixxuT. ll..£ph. ii. 5.
Acts XY. 40. xviii. 27. Rom. i. 7. iv. 4. 16. v. 2. 20. xi. 6, 6. 2 Tliess. ii. 16.
Tit. iii. 7, Rev. i. 4, &c.
THE SON JESUS CHRIST. 59
Gen. xxxix« 21. xli. 37. Acts vii. 10. 1 Sam. iL 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, I 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, hie undertook.
[2.] Nor the outward appearance of his htunan 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 ; 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>DV^"
phiaphita, the word is doubled to increase its significancy,
and to exalt its subject beyond all comparison. lO^D ^TDW
Ktt^: ono Dny Kn>tt^D says the Chaldee paraphrast : * Thy
fairness, O King Messiah, is more excellent than the sons
of men,' * Pulcher admodum prsB filiis hominum,' exceeding
desirable. Inward beauty and glory is here (expressed by
that of outward shape, form, and appearance;* 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 f 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 liiost
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.
^ Isa. xi. 1. Jer. xxiii. 5. zxxiii. 15. Zech. iii. 8. vi. 12.
® i2c Wu xaXog (hav t^it vovv o'oii^fovct, <jf^Srov' fjch sl^o? a^iov w^ayyi^og. Pofphyr. in
Isag, inde Suetonius de Domitiano : Commendari se verecundia oris adeo seutiebat,
ut apud senatum sic quondam jactaverit ; usque adhuc certe anirauni raeuni probas-
tis et vuitum. Sueton. Domit. cap. 18. Formae elcgantia in rege laudatur, non quod
per se decoris magni sestimari debeat^ scd quia in ipso vultu ssepc reluceat geuerosa
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,' saithhe, * to the house of Israel, Who is the God
whom thou wilt serve ? &c. 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 ns, 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 ^in, 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. ill. 4, 5. vi. 11. vii. 9. 13. xix. 14. » DITJO rw *Tn
^ Alii candidum exponunt esse puris et probis, rubrum et cruentam reprobis ad eos
ptiDiendos ut Isa. Ixiii. dicitur. '^ttnnbb piK yrxt^ Cur rabent vestimenta tua, quod
nostri minus rectede Chdsti-passione exponunt. Merc, in Loc.
62 OS COMMUNION WITH.
yet he^ trho was so white iu his innocency, was made raddy
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 oyer in his own blood. And morally^ by the imputation
of sin^ whose colour is red and crimson. 'Ood made him
to be sin for us, who knew no sin ;* 2 Cor. v. 21. He who
was white, became ruddy for our sakes, pouring out his
blood, an oblation for sin. This also renders him graceftil ;
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.) His'fulness 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 iKavbg, a fit Saviour
suited to the work ; 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 jreceive,
and power enough in his spirit to bear all the wrath that
» Rev. vi. 2.
THE SON JESUS CHRIST. 63
was prepared for ns^ 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
ivian in one person; John i. 14. Is^. ix. 6. Rom. i. 3. ix. 5.
il^e 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
1.35. ITim.iii. 16.
[2dly.] Koivwvlaidi(OfiaT(ov,ih2ii 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 ivBpywv, 'the agent,' Christ himself, God and man ;
IsL He is the principium quo^ivepynriKov; the principle that
gives life and efficacy to the whole work. And then, 2dly,
the priricipittm quod; that which operates, which is both
natures distinctly considered. 3dly. The ivipyna, or Spaarucn
rnc 0^€r€wc Ktvfi<Tig ; the effectual working itself of each na-
ture. And, lastly, the Ivifyyrifia or airoTiXetrfia, 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 be 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 untoxhim : ' 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 thepowei*
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, a^lto-
gether lovely, as afterward will appear in particular. And
as to this in the first place, the saints have distiiict 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, &c. 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 scomers, 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 SpN JESUS CHRIST. 66
selves upon ; something to satiate and delight themselves
withal^ with which they hold communion ; and there are
two ways whereby men proceed in the pursuit of what they
80 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 ways 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 V
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
1 pray, what are all your beloveds to this beloved ? what
have you gotten by them ? let us see the peace, quietness,
assulrance 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 nothing will grieve 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
* ypur hearts^ and make you mourn like a dove, that you htfve
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 perhapsseeking earnestly after a rijgh-
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 thoughts? do you know him
in his excellency and desirableness ? do you indeed account
' all things loss and dung for his exceeding excellency V 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 whereby the sainti hold communion with the Lord
Christ, at to personal grace. The conjugal relation between Christ and
the saintSy Cant. ii. 16. Isa. liv. 5, fyc. Catft. iii. 11. opened. The wmf
of communion in conjugal relation, Hos. iii. 8. 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 with 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 uiito her Maker/and her Redeemer is her husband.
And, Isa. Ixi. 10, setting out the']mutual glory of Christ and
hU church in their walking together, hejsaith^it is as a
' bridegroom decketh himself with ornaments, and as a bride
adometfa herself with jewels/ Such is their condition, be-
cause such is their relation, which^he also farther^express-
eth, chap. 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, ' betroth thee unto me for. ever,
yea, I will betroth thee unto me in righteousness, and in
judgment, and in loving-kindness, and in mercies; Fwilleven
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, I 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 relationVherein 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.
t. 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. 6. 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 hi^ saiats to be
his glory and his honour. 2. Delight. The day of his esr
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.'
It 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, 60. ' 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, is a 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
tioto 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 em\nencies,
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, ir 15. ' Behold thou art
fidrmy 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 v^hich 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 thatpathetical wish of the enjoyment of this his spouse,
chstp.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
* Hepetit non citra ira^os en tu {)uchra es : Mercer.
70 OF COMMUNION WITH
forth to the company that inquires for her 1 Let not thy
spirit be cast down at the weakness of thy supplications^ let
me yet hear thy sighs and groans, thy breathings and pantingg
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 axidleo<^
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 hin^elf
upon the soul. Precious and excellent as he is, he beoom-
eih 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, 8cc. 1 Cor. i. 30. Thus the * Branch of the Lord is
beautiful and glorious, and the fruit of the earth is exceUent>
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*
tlon and bestowing of himself upon us to be our Christ, oiur
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 tihe 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 chnrch,
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,«ii4
^ Isa. liv. 24, 25.
THE SON JESUS CHRIST. 71'
upon their consent to accept of him^ whicli 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, orthe 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
J^iace above-mentioned. Cant. v. 9, 10. the spouse being
earnestly pressed by professors at large, to give in" her
thoughts concerning the excellency of her beloved in com-:
parison of other endearments, answe'reth expressly, that he
is die 'chiefest of ten thousand, yea,' ver. 16. * altogether
lovely/ infinitely beyond comparison with the choicest
created good or endearment imaginable. The soul takes 4
view of all that is in this world, the ' lust of the fiesh, the
hist of the eyes, and the pride of life,' and sees it all to lie
vanity, that the 'world passeth away and the lust thereof;*
I John ii. 16, 17. these beloveds are noway to be compared
unto him. It views also legal righteousness, blamelessness
befbre 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
kfiowledge 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 maybe preferred. And this is the soul's entrance
into conjugal communion with Jfesus Christ as to personal
grace, tiie constant preferring him above all pretenders to
its afiections, counting all loss and dung in comparison of
him. Beloved peace, beloved natural relations, belovez
72 OF COMMUNION WITH
i/visdom 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 iiim
in all his excellencies as he bestows himself upoh 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 m^iator
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.itt
yea, he says, ' sweet is our voice, and our countenance i»
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
i> Rom. !x. SI, 32. xx. 3, 4. c isa. xJv. 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 cqnsidered, which are exceeding suitable to pre-
vail upon pur 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 their 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.
And 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
^ Namb. zxi. 5. 1 Cor. x. 9. Psal. Ixriii. 1 9. Eph. iv. 8. 10. Psal. xcvii. 7, Heb. ii.|10.
Psal. cii. 26. Isa. viii. 13. Luke ii. 34. Rom: ix. SO. 1 Pet. ii. 6. Isa. xl. 3. xliv. 6.
zlv. 22.xlviii. 12. Horn. xiv. 10. Rev. i. 11. Mai. iii. 1. Psal. ii.12. Isa. xxxv. 4. lii.
5, 6. xlv. 14, 15. Zecb. ii. 8. 12. iu. 1. xii. 10. Matt. xyi. 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 ill. 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 Tiro,
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. CoJ. 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 bath gathered the wind in his fist? who hath bound
the waters in a garment ? who hath established the ends of
the earth? what is his name, and what is his Son's name, 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 fiiore ;
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 against 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 V I 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 he is
'God blessed for evermore;' presenting the reader with one or
two instances, leaving him to gather for his own use, what
fietrther 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 JE&US CHRIST. 75
cation, but sufficiency. A fulness incomparably above the
measure of angels, yet it was not properly an infinite fulness ;
k 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 aflford no
supply atall, 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 the 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 ? 3o
much guilt and not confounded? ' Thy Master,' saith he, Ms
thine husband, the^ Lord of Hosts is his name, and thy lle-
deemer, the Holy One of Israel, the God of the whole earth
Bhali 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,
'*Mid 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 world 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
•Cant. T. 1. Isa. Iv. 1. Rev.xzii. 17. John vii, 37, 58.
76 OF COMMUNION WITH
Cant, V. IL 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 stubbomest transgressor. *Why
will you die, O ye house of Israel ?' 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 ffiiseries, 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 ; Hev. i. 11.
THE SON JESUS CHRIST. 77
[2.] Unchangeable. Our love is like ourselves ; as we are,
80 are all our affections : so is the love of Christ like himself:
we love one one day^ and hate him the next: he changethy
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
Ufe^ grace, and holiness, into us ; he loves us also into co-
venant, loves us into heaven. Love in him is properly to
wiU 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. 1435* ((Mai. Ui. 6. John ziii. 1. ,
78 OF COMMUNION WITH
to be admired. And is it not the same towards thouBands
every day? what streams of grace, purging, pardoning,
quickening, assisting, do flow from it every day ? This ig 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 curse falling on all other oblations, and
them that offer them ; Mai. i. 14. The punty 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 high-
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
%and 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 si
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), td
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, ifil
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-
»» 1 Pet. i. 19. » Cant. ii. 1. k Cant. i. 15, 16. iv. 1. 10.
1 Eccles. tH. 39. » Isa. liii. f .
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.
Ob. But you will say, how can this be ? who can bring
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 ?
An$. There are two things in original sin.
[1.] Guilt of the first sin, which is imputed to us, we all
sinned in him, 1^' c^ iravreg ^iiaprov, Rom. v. 12. whether we
render it relatively ' in whom,' or illatively, being all have
dinned^ all is one : that one sin is the sin of us all, ' omnes
eramus unus ille homo i 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.] 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-
l^uted 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 offered 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 placed until after the fall ; though he was in Adam,
"» Heb. ix. r. 10.
B Job xiy. 4. ^finufxa r?; a-a^naf John iii. 6. v«vc tvc a-afwot* Rom. viii. 7.
• Co!, 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, m
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 Adaim, tihan
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 o£P from his perfection.
2dly. For the pollution of our nature, it was prevented
in him from the instant of conception ; Luke i. 35. * The
Hply 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 ^1
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 sights 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 ns^ture, sets
forth the amiableness and desirableness thereof; should I
THfi SON JESUS CUHIST^ 81
Vfiake 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 fleshy Luke ii. 52. with the complement
of them ally in glory, the whole would tend to the purpose
in band. I am but taking a view of these things in trari".
siiu. 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 sufficiency for every
end of grace ; full for practice, to be an example to men and
angels 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 i^n everlasting monument
of the glory of Go^, io giving such inconceivable excellen-
cies to the son of man.
And this is the second thing considerable, for the en^
bearing 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. IS. 1 VbL ii. 21. Matt. iii. 17. John i. 1S«
iieb. \u 15. Tii. 2^. John i. 14, 15. .
VOL. X. C
S2 OF COMMUNION WITH
hot been treating of two^ a Qod 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. L is also made flesh ; yen 14v
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. 36. 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 without 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 have 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 sufier 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 w.as 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 the burden of that curse
that was due 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 not been Gt)d,his suflering could not have availed eitiier
4 Qui propter homines liberandos ab seterna morte homo factus est, et ita ad
lusceptioneni humanitatis nostrse, sine suae inajestatis diminutione rochoans, ut iiia-
sens quod erat, assuraensque quod non erat ; veram servi forniani, ei fonnsiy in qua
Deo patri est squalis, aduniret, ut nee minorem absumeret glorificatio, nee snperio*
rem minueret assuroptio ; salva enim proprietate utriusque substantici, et in nnaro
coeunte personam, suscipitur a roajestate humilitas, a virtate ixifirmita8,aniortaUtat8
sternitas, et ad rependendum nostrs conflitionis debitum, natura inviolabilis, na-
turae est unita passibili, &c. Leo. Serm. 1. de nat. ^ Viiid. Erari. c 7.
■ Deus verus, et homo verus in unitatem Domini temperatar, ut quod oostris reme*
diis congruebat unus atque idem Dei hominnmque mediator, ex mori possit ef'uno,
resurgere possit ex altero. Leo. ubi sup. * Zech. xiii. 7. Psal. Ixxuz. 19.
THE SON JESUS CHRIST, S3
Jbimself or us, he had not satisfied; the sufferiDg of 9 mere
mail) 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 unregeneriite
condition, and laid them on a mere holy, innocent, creature;
O how would they have overwhelmed him, arid buried him
for ever out of the presence of God's love ? Therefore doth
the apostle premise that glorious description of him to the
piurging 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 pui*ged 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
{leased 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
theiMediator, God and man. Consider wherein his commu**
nioation 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 ;^
all the things of the new covenant, the promises of God, all
the mercy, love, grace, glory promised, became, I say, to be
hi^* Not as though they were all actually invested, or cjid
jeaide and were in the human nature, aiid were from thence
* John xvi. 14, tb,
G 2
84
OF COMMUNION WITH
really communicated to us, by a participation of a portion
of what did go 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 Christ
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. 16, 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 lai^e
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 office
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
witlkreverence and astonishment ? How glorious , is he that
18 the beloved of our souls ? What can be wanting that
" ^••- li». 11, U. John i. 16. Col. i. 19, 20. « Heb. xii. «. Rev. i. 11.
y 1 Cor. i. 24.
THE SaN JXSUS CHRIST. 85
should encourage us to take up our rest and peace in his
1)0som ? 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. )Vhat 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
Uie 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, ?ind 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. 6.^
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? 'AH power in heaven
•and earth;' Matt, xxviii. 18. As for men, he hath power
giyen him over all flesh ; John xvii. 2. And in what glory
doth he exercise this power? He gives eternal life to bis
elect; ruling them in the power of God, Micah v. 3. until
he bring them to himself; and for his enemies, his arrows
» Gen. xU, 26, 27. • Rev. i. 18.
b Gen.xlix. 10. Numb. xxiv. 17. 19. Psal. ii. 1—9. Ixxxix, 19—24. ex. 1—3. Isa.
zi. 1, 2. zxxii. 1| 2. Ini. 12. Ixiii. 1 — S. Jer. xxiii.5, 6. Dan.vii. 13, 14. Luke ii. 11.
ziz. 38. Jolm y. 22, 23. Acto ii. 35, 36. v. 31. Fbil. ii. 9—11. £ph. i. 20—22. Rer .
▼. 12 — 14. xiz. 16.
86 Oi' COMMUNION WITH
are sharp in their hearts ; Psal. xlr. 6. he dips his vesture
in their blood.*^ Oh, how glorious is he itt his authority over
bis 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, 8cc. and cast them into that lake that burns with fire
and brimstone.^
He is gloriously exalted above angels in this his author
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,'
fcc. 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, among them he rideth on the heavens, and
Aendeth 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 kingdoin ; full of
sweetness, efficacy, power, serenity, holiness, righteousness,
find grace, in and towards his elect ; of terror, vengeance,
and certain destruction towards the rebellious angels and
men ; glorious in tha 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. a < Psai. ex. IleY« iz. SO.
•I]eb.LS. £plk!.SS. Matt. xxTiii. 18. PbU.U.7,8. Re¥.m.Paia. xlv.lftvfii.
Dan. Yii. 10.
THE SON J£SUS CHRIST. 87
Vie have pointed to ? This is the beloved of the church ; its
head^ its husband ; this is he with virhom 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 communion 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 Caiiticles, to this very end and purpose ; Cant. v. 10
■r-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 teu
thousand.'
[1.] The spouse begins with his head and fiace ; ver. 11.
rr-13. In his head, she speaks first in general, unto the sub-
stance of it, it is ' fine gold ;' and then in particular, ^s to its
ornaments, ' his locks are bushy and black as a raven.*
lat. ' His head is as the most fine gold ;' or his headgold,
^olid gold ; so some, made of pure gold ; so others, Kpvate^t
id^akri say the LXX. retaining part of both the Hebrew words,
W Qra * 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 or coMMONioif with
two things are eminent in the kingdom and aathority of
Christ.
(1st.) It is a gtorious kingdom ;. he is fsU of glorf and
majesty^ and in his majesty he rides prosperously; PsaL
xly. 3, 4. ' His glory is great in the salvation of Qod» honoar
and majesty are laid upon him, be is made blessed for chrer
and ever;' Psal. xxi. 5, 6. I might insist on particulars, 4nd
shew that there is not any thing that may render a kingdon
or government glorious, but it is in this of Christ in aUito
excellencies. It is a heavenly, a spiritual, a unirersal/
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 bis
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. 'hi»
kingdom is an everlasting kingdom;' Dan. vii. 27. 'a king-,
dom that shall never be destroyed ;' chap. ii. 44. for he nrast
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 i& 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 illastration
of the blackness, not with any allusion to the nature of
the raven. Tak^ 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 order,
as curled bushy hair ; deep and unsearchable, and dreadful
TH£ SON J£»US CHRIST. 89
to his enemies^ and fall of beauty and comelineBB 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
an things, comely, desirable.
In a natural sense, black and curled locks, denote corae^
lioess, 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 etreams of water is known. Their
being washed in milk, or clear white crystal water, adds to
th^r 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 usedj 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;
Ivithout anger, fury, or thoughts of revenge. So is the eye
interpreted, Deut. xi. 12. *the eyes of the Lord thy God
are ufion that land.' Why so? It is a ' land that the Lord
thy God careth for ;' careth for it in mercy ; so are the eyes
erf 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 OF COMMUNJ^QK WITli
immii^^d cleanness and purity of his sight, and knowledge in
I^mself ; or objectively, for bis 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 wickied
men, 2 Pet. ii. 8. who yet had eyes of flesh, in which there
Was a Qiixture of impurity; how much more do the pjjire
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
Gould no. otherwise be done, he will do it by his own blood;
£ph. y. 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 haviiig spot, or wrinkle,
or any such thing ; but that it should be holy, ajid TKithout
blemish.' The end of this undertaking is, that th^ cliurch
might be thus gloriously presented unto himself; becauae
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, Qame 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 worlds 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. hi^
piercing eyes look through all the thick coverings of hypoc
crites, and the snow [show] of pretences that is on them. He
' Tit iii. 4.
THB tON JfiSU6 CH«.I'ST« 91
sees thci inside^f all ; and vt^batmen are there, Uiat they ar«
to him ; be sees not as' we 6ee> but ponders the bidden man of
the hearty 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 perforinarice of the most glorious hypocrite will avail
with him ; his eyes look through all, and the filth of thjeir
hNK^ts lies naked before him.
4thly. Beauty and glory are here intended also; every
tSiiag of Christ is beautiful, for he is ' altogether lovely ;'
▼er. ]S. but mos^i glorious in h^ sight and wisdom; he is
Ae wisdom of God's eternal wisdom itself; his understand-
ing'is infinite. What spots and stains are in all pur know*
Vedcg^^ when it is made pei^fect, yet it will still be finite and
Ikaaitisd; his is without spot of darkness, without foil of li-
siitedness.
Thus then is he beautiful and glorious, his * head is of
geld, his eyes are dove's eyes, washed id milk and fitly set/
{3.} The next thing insisted Qn, is his cheeks, ver. 16.
'ilifl cheeks are as a bed of spices ;' as sweet flowers, or
to^rs of perfumes, or well grown fiowefs, ' There are three
thiftgs evidently pointed at in these words.
Ist. A sweet savour as from spices and flowers and
tO¥^ers of perfume.
52dly. Beauty and order, as spices set in rows or beds,
aa the wbrds import.
3dly. Eminency in that word, as sweet or well grown,
great i^owers*
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
eburch's husband to be the two tables of «tone, with the va-
rious lines drawn in them, but that allusion is strained ; as
wre 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
flianly courage respects the administration of his rule and
government, from his fulness of authority, as was before der
cldred. This comeliness and courage, the spouse describing
Chrifti as a beautiful, desirable personage, to shew that spi-
92 Of COMMUNION WITH
titually 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 firom the grace
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
m, 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 gathe)*
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, biit
fix especially on that, which, in the condition wherein th^
are, is most useful to them. One takes light and joy ; an-
other life and power ; by faith and prayer do they gather
theise 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. 6.
3dly. Eminency; his cheeks are a tov^er of perfumes
held up, made conspicuous, visible, eminent ; so it is with
THS SON JESUS CHRIST. 98
the graces of Christy 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 yerse is, ' His lips are like lilies^
dropping sweet smelling myrrb.^ 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
glpry 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, toiq XoyoiQ
rifc x^^^oc> sit 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 ;
eyen 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 diem. 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*
cell^nt, 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.': The word ' beryl' in the original is ' tarshish,' which the
Septuagint have retained, not restraining it to any peculiar
94 ^F COM^UN.IpNf 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 bis
works ; the effects, by the cause : all his works are glorious,
they are all fruits of wisdom, love, and bounty ; * and bis
belly is as bright ivory, overlaid with sapphires : thfe smooth-
ness and brightness of ivory, the precionsness and heavenly
colour of the sapphires, are here called in,togive«ome 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 «et ont.
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 6i fine gold: his coim-
tenance is as Lebanon, excellent as the cedars : his taoath is
most sweet.'
When the spouse hath gone thus far in the description
of him, she concludes all in this general assertioa; 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 «(Me of
the excellencies of my beloved unto them. In this way of
allegory I can carry things no higher ; I find nothing ibeiler,
or more desirable to shadow out and to present his lovelir
Hess and desirableness; but alas J all this cotmes^shoi^ of
his perfections, beauty, and comeliness ; he is all wholly .to
be desired, to be beloved.
THE SOItf JESUS CnttlST. ^
LoVely in his person, in the gloriotis iK^l^suffici^ey o( his
Deity /gracious purity, and 'holiness of 'hi^hmfttimty, fititho-
, rity and majesty, love and power.
Lovely in his birth and incarnation ; when he w&s rich,
for our sakes becoming poor, takmg part of flesh ^nd
Uood 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 laud 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.
Xovely in all the tender care, power, and wisdom, which
• lie exercises in the protection, safe-guarding, and delivery,
of his chtirch and people, in themidst of all the oppositions
and persecutions whereunto they are exposed.
' Lovely in all his ordinances, and the whole of that spi-
riloally glorious worship which he hath appointed to his
-people^ whereby they draw nigh, and have communiop with
him aftd his Father.
96 OF COMMUNION WITH
Lovely and glorious in the vengeance he taketh,'and
wiH finally execute upon the stubborn enemies of himBeUT
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.
AU solid wisdom laidvp in Christ. True wisdom wherein it consists, KnoW'
ledge of God f in Christ only to he obtained. What cf God may he hnoum
by his worhs. Some properties of God not discovered but in Christ only ;
love, mercy; others not fully hut in him ; us vindictive justice, patience,
wisdom, all-sf^kiency. No property of God savingly known hu in Christ,
What is required to a saving knowledge of the propet^ties of God, No true
knowledge of ourselves but in Christ, Knowledge of ourselves wherein it
consisteth. Knowledge of sin how to he had in Christ, Also, of riphU'
ousness, and of judgment. The wisdom of walking with God hid in Christ^
What is required therffunto. Other pretenders to the title of wisdom, ex-
amined 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 ref-
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 th0
glory and honour of our dear Lord Jesus Christ, and the e&-
tabli£(hment of our hearts in communion with him, the d(s-
THE SON JKSUS CHRIST. 97
^ig» 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
-lyhieh account he is called * wisdom' in the Proverbs, chap*
Vtii, 20 — 23. but as he is crucified ; rer. 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
oChimself, 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.
1 8. For he is not only said to be the ' wisdom of God,' but
also to be made * wisdom to us;* 1 Cor. i. 30. he is made not by
c^reation 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.'
Tliere are two things that might seem to have some oo*
lour in claiming a title and interest in this business. 1. Civil
wisdom and prudence, for the management of affairs.^ 2. Abi-
lity of learning and literature; but God rejecteth both these
« of no use at all to the end an.d intent of true wisdom in-
deed. There is in the world that which is called * uader-
fitaiidhigy' but it comes to {lothing. There is that which is
caUed * wisdom,' but it \s turned into folly; 1 Cor. i. 19, 20,
^ God briiigs to nothing the understanding of the ]H*iuient,
and makes foolish the wisdom of the world.' And if there
bd 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 \i\x^
VOL. X. ^
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 itiself,
did reveal himself in manj 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 to yvwarov
Tov ^Bov ; 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.
*■ *Evrti ovv ro yiv6fjt.ivw 6 Koa-fjiOi lo-rtv o ^vfAVUf, o rovrw ^w^ y^X"' ^'^ ciXfxoTat nup
auTou, wf ifji.1 ViVoitix£va 6 l^soc. Plotin.
b Gen. i. 31.
c Quamvid speciali cura atque indulgentia Dei, populum Israeliticain constat
electum, omnesque alias natiooes suas vias ingredi, hoc est, secundum propriam per-
niissiB sunt vivere voluntatem, non ita tamen se aeterna Creatoris bonitas ab illis ho-
Biinibus avertit, ut eos ad cognoscendum atque metuenduro nuliis significationibus
admoneret. Frosp. de Vocat. Gent. 2. 4. — Ccelura et terra, et omnia qusB in eis sunt,
ecce vidique, mibi dicuntut te amen, nee cessant dicere, omnes ut sint inexcusabiies.
August. Confess!, lib. 10. cap. 6.
THE SON 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 unrightieousness of
men ;' yet not proceeding immiediately to destroy all things,
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 giv6s 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
ihey 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 glo-
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,
ar^ 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, eternaMove,
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. 2S. 1 Cor. x. 4.
H 2
100 OF COMMUNION WITH
ance with it? he tells ns, 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/ Tliis
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 mustbe 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 discovery may be made of
this by a sinful man, may be seen in the father of ns all ;
who, when he had sinned had no reserve for mercy, but hid
himself; Gen. iii. 8. He did it Qvn mn^ when the wind
did but a little blow at the presence of Grod ; 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 tmth and
substance ; pardoning mercy that comes by Christ alone;
that pardoning mercy which is manifested in 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 ?radoc 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 treasnrea
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^avftv. Arist 2. Rhet. — Quid aatera miserieordia, nisi alienas roisoias qoadan hi
nostra corde compassio; quaalicai si possuoius sab venire compellimur ) Aagnit. de
Civit. Dei, lib. 9. cap. 5.
THE SON 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
' Karcueat^arat IX105 itf^i«C' James ii. 13. « IT^iSiro.
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-suflSciency in himself and unto others.
All these, though they may receive some lower and inferior
manifestations outof Christ, 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 bum •
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 his 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 into us in the Lord Christ.
(1st.) In him God hath manifested the naturalness of this
*> 'Hjuiv £X«wv pi^o) Iff TtfgTttfov hi^o&net,
TbXs fxaX*, %^t $a^ia-rw v'tto ^^ovoq ia-rt $ifiB^0Vf
"EvBa a-i^^iieU rt itvKai xat ^a>Meoq ov^o^f
Toa-a-Gv hi^y atiWf offov ov^avog Icr airo yaini, — Homer, II. &,
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, is rather 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
imder 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 iur
light into this thing. 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
* Vid. Diatrib. de Just. Vind.
k Roni. viii. 32. Isa. liii. 10. Heb. x.7— 9. Roin. i. 32. 2Thess. i.6,6. Psal. v.
5, 6. Hab. i. 13. Psal. cxix. 135. '
I Gen. Hi. 17—19. viil. 21. Rom. viii. 21. 22. 2 Pet. ii. 4—6. iii. 6. Judg. vi.7.
n» 1 Cor. i. 20. n Malt. iii. 17. » Matt. xxvi. 37, 38. Mark xiv. 33.
Luke xxiu 43, 44. Heb. v. 7. Matt, 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*:
blimg under him, as if unable to hear his weight, and the
heavens darkened over him, as if shut against his cry, and
himself hanging between both, as if refused by both^ andall
this because our sins did meet upon him ; this of all thii^ft
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 hav^ 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 mea
upon their offences. It may be learned from his constant
way in governing the world ; notwithstanding all provoca*
tions^ y€t 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 yetinmuch dark-
ness, being the exurgency of men's reasonings from their
observations ; yea, the management of it hath been such, a»
that it hath proved a snai^ almost universally unto them to-
wards whom it hath been exercised, Eccles. viii. 11. as well
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 kiudnesSr
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 properties 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 were 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 xir. 17, 18.
THE SON JSSUS CHRIST. 105
former. And therefore, though God may teach men hia
goodness and forbearance^ by sending them rain and fruit-
fill 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
Christy 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-
ti'ence^ which are so sweet unto us. Hence God is said to be
in ' Christ reconciling the world to himself;' 2 Gor. 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, kindne^ss,
grace. It is the Lord's waiting to be gracious to sinners ;
wsuting 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
4 Animula vagula, blandula, Hospes comesque corporis,
Quae ntnc abibis in loca pallida, rigida, nudula ? '
Nee ut soles dabis jocos. — Had. Imp.
r Rom. ii. X 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 haih
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 provocation's, 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 witli
much longsuffering the vessels of wrath fitted for destruc-
tion V It was but to leave them inexcusable, that his power
and wrath against sin might be manifested in their destruc-
tion. Arid 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 viralked 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 longsuffer-
» Eos, qujbus indalgere videtur, quibus parcere, inolles Venturis malls Deus for-
mat. Seneca curbon. vir. maiifiunt. cap. 4. — Pro dii iraraortales ! cur interduni iu
hominum sceleribus niaximis, aut couuivctis, aut praesentis fraudis pcenas in diem
rcservatis 1 Cic. pro Gael.
THE SON JESUS CHRIST. 107
<
ing, not knowing that the goodness of God leadeth thee to
repentance V is spoken to the Jews, who had advantages
to learn the natural tendency of that goodness and forbear-
ance which God exercises in Christy 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. 6. ' 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
lUce 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 ^nd 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 repentancie ;' that is, all us towards
whom he exercises forbearance, for that is the end of it, that
his will concerning our repentance and salvation, maybe
accomplished ; and tbe 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
dqxfv 'nrM.'Kvw, kKfAv^w* Arrian, iri^iir. Eu^fivot; itvirov*
108 OF COMMUNION WITH
he hath thoughts of love. The Lord indeed hafli 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, aad
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 I^
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. If 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 niuch wisdom to
make a curious work, fabric, and building ; but if one sh^l
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
them^ they were very glorious. Especially man, who was
° Si amabilis est sapientia cum cognitione rerum conditarum, quam amabilis est
sapientia, quae condidit omnia ex uihilu i^ August. lib. Meditat. c. 18.
» 1 Cor. i. 20. 30. f Geu. i. 31.
THE SON JESUS CHRIST. 109
made for his special glory ; now all this beauty was defaced
by sin, and the whole" creation rolled up in darkness^ wratb^
curses^ confusion ; and the great praise of God, buried in
the heaps of it. Man especially was utterly lost, and came
short ef 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
▼indicated 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, quae talem meruit re-
demptoremP Thus Paul tells us, 'great is the mystery 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 vnsdom 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.
* Exod. xxxiii. 18—29. xxxiv. 6—8. *> Rom', iii. i4, 25.
« 2 Cor. iv. 17. ^ 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-suflSciency 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 communication of his
goodness, that is in the outward eflFect of it, God abundantly
manifested in the creation, in that he made all things good,
all things perfect, that is to whom nothing was wanting in
th^ir 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 rightieous, 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 theijce 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 th^re in knowing that be is patient and full of Ibr-
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
Ood^* merciful and gracious^ abundant in goodnoBs 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
Ood^ justice will make men fly and hide. Gen. iii. Isa. li^ 21*
xxxiii. 15, 16. patience render them obdurate, £o<deS.
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 wiiJi
us ? This is that which brings salvation, when we shall see,
that God hath glorified all his properties in a way of doing .
us good. Now this he hath done in Jesus Christ. In him
hath he made his justice glorious, in making all our iniqni**
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 tsisted
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 oor
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
bis mercy, goodness, and the riches of his grace, bow emi*
■ Exod. xxxiy. 6, 7« ^ Isa. liii. 5, 6. Lev. xvi. 21. Rom. wm, SS.
THE $ON JESUS CHttlSt^ 113
nmUf dJ^ they made glorious in Christ, and advanced for
our good ? God hath set him forth to deekre his righteous-
ness for the forgiveness of sin ; he hath made way in him
for ever to exalt the glory of his pardoning mercy towarda
sinners. To manifest this, is the great design of the gospel;
as Paul admirably sets it out, Eph. i. 6—8. There must
our souls come to an acquaintance mth them> or. for eyj^r
Uva^ in darkness^
Now this is a Giving knowledge, and full of consolation,
when we can see all the properties of God made glorious
and exalted in a way of doing us good. And this wisdom
IB hid only in Jesus Christ ; hence when he desired his Fa-
ther to glorify his name, John xii. 24. to make in him his
name, that h^ his nature, his properties, his will, all glo-*
rious ia that work of redemption he had in hand ; he was
instantly jemswered from heaven, 'I have both glorified it
and will glorify it again.' He will give it its utmost glory »
him. .
.<2.) That GU)d' will yet exercise and lay out those pro-
perties-of ihts to &e utmost in our behalf. Though he hsJih ^
madef tiiem all glorious in a way that may tend to our good*
yet it doth hot absolutely follow that he will use them for
our good; for do we not see innumerable persons perish:^
iu^ everlastingly, notwithstanding the manifestation of him^
self which God hath made in Christ Wherefore, &rtber>
God hath committed all his properties into the hand of
Christy if I may so say, to be mana^d in our behalf, and for
our good. He« ' is the power of God, and the wisdom of Go^
he is the Lord our righteousness, and is made unto un of
God wisdom, and righteousness, sanctification, and redemp-
tion .' Christ-having glorified his Father in all chis attributes^
. he Jiatli now the exercise of them committed, to him, thati
he might be the captain pf salvation to them that do believe^^
So that if in the righteousness, the goodnes$, the love, the
meroy; the ^It-sufficiency of Qk>d, Aere be any thimg that
ivill dous'good, the Lord Jesus is fully interested' with the
dispeMing of it in our behalf. Hence God i^ said to be
^in Wm, 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
ff 1 Cor. r. 20. 30. Jer. ziiii. 6.
VQL. 3C. J
114 OF CO^lMUNrON WITH •
' tbe Lord our righteousness ;' Isa. nW. 24, 26. 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-
imse signifying no less; ' I will be your God.' In the cove-*
nant, God becomes our God, and we are his pe.ople; and
thereby all his attributes are ours also ;. and lest that, we
should doubt^ when onc^ 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,,
thatallis notenough to deliver and save us, God hath, I say/
wrapt it up in this expression. Gen. xvii. 1. 'I am,' saiih,
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 tiie
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 Gt)d 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 Christy from him alone it is to be
ob^#ned.
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; beccuise
our wisdom, consisting in a niain 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 aXju/tAov, qaod nos robustom et adjuonia perpe*
tranda sufficientem possumus dicere. If ieron. Epist 136. . •
^ *H ero^ Iff'ri rSrt rifAton»rm9, AnaU
THE SON jrSSUS'€HRItT. 115
even ^^in, rigliteoiifiDess, and judgment ;' John xvL S.toinow
ourselves in reference unto these three, is a main part of true
and sound wisdom, for they all respect the supernatural and
immortal eiidwhereuntowe are appointed, and there is none
of these, that we can attain unto, but only in Christ.
[l.j 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, 16. But this is obscure, and relates mostly to greater
sintsi 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 of death.' This he placeth among
the common presumptions and notions that are received by
mankind, namely, that it is^ 'righteous with God, that they
who do such things are worthy of death;' and if that be
trufe> which is commonly received, that no nation is so bar-
barotis 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 displeasure of God for it. For this is the very
first' notion of God in the world, that he is the rewarder of
Som. i. 1?. Perfecto demujn si;elere« magnitudo ejps intelieqta est. •--Tacit
Opioid rySifMn, viq er aTroXXurat oa-og',
'H ff^a-t^f on a'vf0^^et. ^e«V tl^eta-fAivog. — ^Euftp.
^ .Ptimos est deoium caltos, Deos credere : deinde reddere illis raajestatein saaio,
neddqre boBitatem, sine qua nulla majestas est. Scire illos esse qui prfesideriC
immclo : qui universa vi sua teniperant : qui hamani generis tutelam geilint Seneo.
£pi8t. 96. — ^Neqne honor ullns deberi potest Deo, s| nihil praestat colenti ; nee ullus
taeUis, si non irascitur non colenti. — Lactan.
Raro antecedentera scelestum *
Deserait pede psna claudo«-<— Horat. Od. iii. f . ^41$
Quo fugis Encelade 1 qnascunqne accesseris oras,
Sob Jove semper ens, &c. . * .
' ' ' ' Hos lu-
Evasisse pates, quos diri conscia facti,
Menshabet attonitos, et surdo verberec{edit!-«-JaTenal. Sati xiiirl9t.
"Oiu av vou; ^av6vrai, Sa Ntx^pATf, '*'.
TU^tuyhttt, t3 3i7ov one XtXudiJTa; ;
'Bo^y }fUnQ o4>duX/x3c, Si; rk irow^* off
Kai ykf JUt^' cSSdv ivo v^w^ yo/ui{<yMy,
Muty ^uiayuif Irifw V aa^^Sv liy* o^ov
^ApVAtf^*, ^flrsXd^, hXIvt', eivfoamftif.KvKA,
Ov vovfofta ^oC^, cvi* h oinfA&trM^' *tyci, xX. .
PhilanKm. joxta dlement. tea Dipbil. jdxta Jadtii^. Murt^r.
I 2
116 OF COMMUNION WITH,
good and evil ; hence were all the sacrifices, piurgings» ex*
piations, which were so generally spread over the face of tbe
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 lipon all accounts whatever,.
is given by the law ; that law which was added becauaie of
transgressions. This '^ revives doctrinally all that sensje of '
good and evil which was at first implanted in man ; a.nd it
is a glass whereinto, Mrhosoever is able spiritually to look,
may see sin in all its ugliness land deformity.. The truth i8„
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, wraths
and it makes a wonderful discovery of sin, upon every acr
count, its pollution, guilt, and exceeding sinfulness are see^
by it. But yet all this doth not suffice to give a man a Uine
and thorough conviction of sin. Not but that the glasft^.iit
clear, but of ourselves we have not eyes to look into it.;..^0
rule is straight, but we cannot apply it, and therefore ChrisI
sends his Spirit to convince the world of sin ; John xvi. 8.
who, though as to some ends and purposes hie makes use qf
the law, yet the work ofconviction, 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 ia a twO*
fold regard besides this, of his sending his Spirit to cpA-
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
hiuL.
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.
» Gal. iii. 19. Rom. tii. 13.
• Eiod. XIX. 18—30, Dent. ]▼. 11. Heb. x^, 18^f 1.
THE SOX JESUS CHUlST. HI
(4thly^ A new end put to. it.
(Ist.) The desert of ^in doth clearly shine in the cross of
Christ, upon a twofold account.
[1st.] Of the person suffering for it.
f 2dly.] 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 ; 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
^im,. a^d spares him not. If^ sin be imputed to the dear
Son of bis 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 sparied him not.
Moreover, God is not at all delighted with, nor desirous
of the blood, the tears, the cries, the unexpressible torments
i^nd sufferings of the Son of his love (for he delights not in
tilie anguish of any ; ' he doth not' afflict 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 be6n com-
♦ 2 Cor. V. 21. P Zech. xiii. 7.
4 Heb. z. 7. Iia. liii. 6. ' Lara. iii. 33.
118 Of COMteUyiOK WITH
pounded format 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 and 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 nevdr
once imagined.
[2dly;] Consider also farther, what he suflTered. For
though he was so excellent a one, yet perhaps it was btita
light affliction, and trial that he underwent, especially con^
isidering 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; thosfe
other drops had not been shed, nor those other pangs laid
on. God did not cruciate the dearly beloved of his soul for
nought. But there is more than all this.
It pleased God to ' 'bruise him, to put him to grief, to
make bis 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
stopping 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. t Rev. v. 5.
n Psal. Ixxxix. 19. « Prov. viii. 22. 1 Cor. i. 24.
y, Matt. xxvi. 37, 38. Mark xiv. SO, 31. Luke xxii. 2-1. Heb. v. 7.
> Isa. liii. 5, 6. * Psal. xxii. 1.
»> 2 Cor.T. 21. « Gal. i. 13.
TH£ SON J£SUS 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 lay his head.
Jt 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. Heliceis 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«
[2dly0 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.
Afterthis 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 bu^siness, 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 d<!>ne, no atonement can be
made. Yet men would still be doing, still attempting;
hence did they heap up* sacrifi6es, some Qostly, 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
.thexross of Christ, are the mouths of all stopped as to this
thing. For,
<» 1 Phil. ii. 8. «lCor.u. 8.
f Zech. xii. 10. f Vid. Diatr. Just. DWin. cap. 3.
120 OF COMMUNION WiTH
1^. Qod hath there discovered that ao aaerifiees for mstr
though of his own appointment, could erer make them per^
feet that offered them; Heb. x. 11. Those jsacrifiices cotdd
never take away sin ; s those services could never make them
perfect that performed them^as to the conscience^ Heb. iz.
9. as the apostle proves, chap. x. 1. and thence the Lord
rejects all sacrifices and ofierings whatever, as t6 any such^
end aiid purpose, ver. 6 — 8» Christ, in their stead saying, ::^l4>
I come;- and by himwe are justified, 'fromi all things, from
which we could not be justified by the law '/ Acts xiii. 39^
Ood, I say, ii^ Christ, hath condemned all sacrifices, as wholly
i^isttfficient 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 #
2dly. He hath also written vanity on all other endeavonts
whatever that have been undertaken for that purpose, Rom.
iii. 24—26. by setting forth his only 'Son to be a propiti'^
^tion,' he leaves no doubt upon the spirits of men, that in
themseltes tbey could make no atonement. For ' if righte*
Qus^ess were by the law, th^ were Christ dead in vain.'- To
what purpose should he be made a propitiation,, were not
we ourselves weak and without strength to anyjsuch pur-
pose ? So the apostle argues, Rom. vi. &• when we had na
power, then did he by death make an atonement^ as ver. 8, 9w
This wisdom the^ is also hid in Christ; men may see by
pther helps perhaps far enough to fill them with dread and
fistpnishinent, as those in Isa, xxxiii. 14. but such, a sight
s^nd view of it, as may lead a soul to any comfortable sel^Se^
|{(^nt about it^ that only is discovered in this tieasuiy of
heaven, the Lord Jesus*
^ .[2.] < Our disability to answer the mind and will of Grod, in
all or any of the obedience that he requiretb, is in him only
to be discovered. This indeed is a thing that miany wiU
not be acquainted with to this day^ To teach a man that
he cannot do what he ought to do, and fdr which he cpn-
deimns 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 mei^tion the proud^ conceits and expressions
t Psal. xl. 6, 7.
^ Quia nnusquisqnesibi virtutero acqoirit ; nemo sapientam ^ ea grstias Dedeetr
Cicer. ^
tH£ SON J£8U$ CHRIST. 121
of the philosophers^ how many that would be called Chris-
tiaosy do yet cr^ep 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^ pro^d 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 ui»
what we have done amiss, yet it will not discover to us, that
ire oould not do better ; yea> by requiring exact obedience
of «8>it takes for granted, that such power is in us for that
purpose 4 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
itf sinful flesb, alid for sin condemned sin in the flesh ; that
the Tighteousness 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
4X>rruption that is come on us. These two things are done in
£!lirist, and by him. First, sin is condemned as to its guilt,
and we s^ free from that, the righteousness of the law
by his obedience, is fulfilled in us, who could never doit
ourselves. And, secondly, that obedience which is required
i9f us, bis Spirit works it in us.; so that that perfection of
obedience which we have in him is imputed {o us, and the
siAoerity 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 thai
we sure dead in trespasses and in sins ?
(341y0 The death of sin ; sin dying in us, now in some
floeasure whilst we are alive. This is a third concernment of
:sui, whieh it is our wisdom to be acquainted with, and it is
.hjd only in Christ. There is a twofold dying of sin ; as to
^the elsercise 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
* Natara (ic apparet vitiata, «t hoc majoris vitii ait, nom videre. Aug.
122 Ol? COMMUNION WWH
ma;^ have siii dying in them, as' to the outward exercise 6t
it.^ ^ Men's bodies may be disabled for the service of their Insts^
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 ityand 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 abolii^hed. The opening of this treasury ^ you
have, Rom. vi. 3 — 7, 8cc. ' Know you not, that as many of
us as werQ 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 hencieforth 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
Taised 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 hi^ in Christ only.
Moses at his dying day had all his strength and vigour, so
have sin^nd 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 j 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. [ Work9» vol.* vii.] .
THE SON JESUS GHEIST. 123
in MB, 06 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^ firuit 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 tjod 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;
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 etemdi
c ondition,doth much of our wisdom consist. There is not
€tny 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 «in.' 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; asalso 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. 1.31. Jer. xvii. lOi "»The8S.'i. 6. ^Epb. i. 6. » Heb. viii. d— 13.
124 - OF COMMUKION WITH*
of Christ coBTinces the worid^ and the main thing that it i»
our wisdom to be acquainted withal. This all men are pei^
suaded of; that God is a most righteous Grod ; (that is a na-
tural notion of God which Abraham insisted on, G^en. xinii*
35. * Shall not the judge of all the world do right?') tfa^
'know that this is the judgment of God, that they who^
commit such things are worthy of death f Rom; i • 32*'^ that
it is a righteous thing with him to recompense tribnfation
unto offenders ;' 2 Thess. i. 6. 'He is a God of pur«r«yeft
than to behold iniquity ^^ Hab. i. 13. and therefore ' die im«
godly cannot stand in judgment;' Psal. i. 5. Hence the
^eat inquiry of every one (who lies in any measure 4UideF
the power of it), convinced of immortality, imd the jiidg^
ment to come, is, concerning the righteousness wherewith
to appear in the presence of this righteous God. This movt
or less they are solicitous about ail their days; and so a^
the apostle speaks, Heb. ii. 16. 'through the fear of death
they are subject to bondage all their life.' They are per-
plexed with fears About the issue of their righteousne8il,le8t
it should end in death and destruction. ...
1st. Unto men set upon this inquiry, that which first aad
naturally presents itself, for their direction and assistanoc*
Ikssuredly 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 clo^e 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; Vdo this and live;' the 'doers of thelaw 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
jsome 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 way%
perform the duties required, and so follow after li righteous-
ness according to the prescript of the law. And in this
course do many men continue long with much perplexity;
THE SON JESUS CHRIST. 126
hoping^ oft^er fearing/ sometimes feady to give
•quite over, sometimes vowing to' continue (their consciences
being>no Way satisfied; nor righteousness Jn any measure
'«IA^ined) atl their days. After they have wearied thenh-
iteltes» jp^rhaps for a long season^ in the largeness of their
ways, they come at length with fear, trembling, and disi^-
ptoioitment, to that conclusion of the apostle, * by the works of
the law no flesh is justified ;' and with dread cry, that if God
smirk what is 'done amiss, there is no standing before him%
That diey have this issue the apostle witnesseth;? Rom. ix.
2\, 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
Ibe )aw/ It was not solely for want of endeavour in them-
Belves that they were disappointed, for they earnestly fol-
lowed after the law of righteousness, but from the nature of
tile 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 efiect, because the law worketh wrath ;'
'RoHCi ir; 14, Id. The law itself is now such as that it cannot
give life. Gal. iii. 21. ' If there had been a law given which
^iv^ld 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 Hhe Scripture concludes all
nbder 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^splainly, that God himi^elf found fault with this* way
of 'attaining righteousness; Heb. viii. 7, 8. ^ ^He complftin^
49f it, that i8> he declares it insufficient for that end and pur*
jiob^; ■ ' ■ '
'Now th^ire are two considerations that discover ilut^
men the vanity and hopelessness of seeking righteousness
inlliispath. , . .
(Ist.) That ithey have already sinned ;'^for all have sinned
And cimne short of the glory of God ;' Rom. iii. 23^. This they
«]r\e sufficiently sensible of; diat although they could fortiaie
tiine to cdkne, fulfil the whole law, yet there id a score, a
' LiAtMt y%uv hMtuorimQ, iauu^rvim {nrwm^ a^nra** 4 ll^uf^imyac.
f Xlimi tfut^rw* Bom. iii. 29. vdrm %futfrw» Horn. v. 19*
126 OF COMMVVIQN WITH
reckoning, upon them already, that they know. not. how to
answer for. Do they consult their guide, the *law itself,
bow 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.
(2d]y.) 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 labQur is lost; ^ by the works
of the law shall no flesh be justified.'
2dly. Wherefore, secondly, being 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 moat part, is by fixing them?
selves upon some ways of atonement to satisfy Grod, and
helping out Uie 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 worics
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 establidi
their own righteousness, was, that they were ignorant of the
righteousness of God ; had they known the righteousness of
God, and what exact conformity to his will he requireth,
they had never undertaken such a fruitless business, us to.
• Deat xxni. 26. 6al. iii. 10. t Gal. jS. 11, It,
THE SON JESVS CHRIST. 127
httfe compassed it, 'as it were by the woiks of the law ;' yet
tiiis many will stick on a long time. Something they do,
something they hope for ; some old faults they will buy off
with new obedience. Ahd 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
upofi themselves under this twofold qualification ; as,
(Ist.) 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, made 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 ^f 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.
(Iv) 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^thin'g to our charge, or condemn us ^ Rom. viiii 31.
34. there being 'no condemnation to them that are in Christ
lesus;' ver. L we are piMrged by the sacrifice of Christ, so
128 OF COMMUNION WITH
I
ms to hare ' no more conscieQce of sin ;' Heb« x. 2. that ii,
troubles in conscience about it. This wisdom is Ud oiily
in the Lord Jesus ; in him alone is there an atonement die^
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 g^
to heaven, be rewarded, if he be no more but so. Adaift
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 Pd*
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* hie
death reconciled us, then are we saved by his life. The ac«-
tual obedience which he yielded to the whole law of Qoi,
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 i^ not I suppose any difficult task to
persuade men, convinced of immortality and: judgment tcF
come, that the main of their wisdom lies in this, 'even to
jfindiout such a righteousness as will accompany them for
ever, and abide .the severe trial of God himself. Now aU
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, burdlensome, and vexatious waytf
of perishing eternally. AU the treasures, of this wisdom are
hid in Christ ; he ' of God is made unto us wisdom and righ-
teousness;* I Cor. i. 30.
[3.] Come we to the las.t thing which I shall but touch
THE SOW ^£SUS CHRtST. 129
wpoH, aEiidtbat te judgndtot, Th^ titre wisdom of thSs also is
hid kt the Lord Christ ; 1 meatt in particular that judgment
thtft is Tot to coiM ; so d,t present I take the word in that
^kc^. Of what concernment this is^ to Uat to know, I shall
liot i^peak ; it ild- that, ii^hose 'infltience upon- the sons of
toefe; is the princrple of their discriminiating themselves from
the beasts that perish. Neither shall I insist on the ^ ob-
scure intiimations of it, which are given by the present pro-
c^ediisgs of Pro^^idence in governing the world, lio^r that
greater tight of it, which shines in the threats tod promises
of the law. The wisdom of it, is in tvro f dg^rds hid in the
'Iiord Jesns^
1st. As to the truth of it.
mj. As to the manner of it.
Is4r» For the truth of it ; and do in and by him h is con-
firmed, and that two ways.
(1st.) By his death.
(2dly.) By his resurrection.
(Ist.) By his death. God, in the death of Chrilst, pu-
nishing and condemning sin in the flesh of his own Son, in
life- sight of men, angels, and devils, haith given' atf abundant
assurance of a righteous tad universal judgti^nt to come i
wheV^ibre, ot upon what account imaginable, could he be
mdoeed to^ ky such load on him, but that he will certainly
r^kon one day with the sons of men foi^ all their works,
trays^ and walkhigs, before- him ? The death af Christ & a
mMt solemn exemplar of the last judgment. Th6se Who
dWtt^ him to be the Son of God, will not deny ar j>udgmenf ta
(2lgy;)^By his resurrection, Acts^vii. 31. irftrfU; f^^^&v
irilm^h^hnih^ gi^efm faith and* assni^nice of this^ thing to aH;
}»f raising 'Christ fipom th^ dead, having appointed him to
bo'tb^' judge df alt, i^ whonii and by whom, he will jndgfe
ibm-w^i in righ^eoui^esis^ And tbenv
lAStly,.for the nomnero^ it; that it shall be by him who
^ GsMtrhioeidisserit, credo- falta^exifttimaB^ eft. qiMfrdb inferis memorfttituri divei^
80 itinere malos a bonis loca tetra, inculta faeda atque formidolosa habere. Cato.
1^. Sulb^n BeIL€ati].
4ux^ *^^^** ^ raXQfjkiv iya^aXf ifjinvw that, raX( xaiuuqHimev, Flat* in Fhaftd.
f Devenere locos Istos, et amoena vireta
Fortanatoram Demoroniy sedes<)ue bdatas^ &c.— Virg, J5n. yi. 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, contemnied 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 Gted ;
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
lis ;' John iii. 36. All the discovery that God makes of
himself unto us, is that he is inexpressibly provoked, and
therefore preparing wrath jagainst 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 lagainst 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 JE8US 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 J* 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 aiid 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 \n Christ ; ' he,' saith the apostle, ' is our peace, he hath
made peace for us;* Eph. ii. 14, 15. he slew the enmity, in
his 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 nlake 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.'
Sdly.He made ' reconciliation for the sins of the people ;'
Heb. ii. 17. he made by his blood at atonement with God, to
to torn 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
' ^ 1 John 1. 5. onorU Iv avrf ov» l^rtv ouSf/tAM. John i. 5r £ph. v. 8. ii. 3. Exod.
XT. 11. 1 John !▼. 8. Tit. iii. 5.
K 2
132 OF COMMUNION WITH
confirming an agreement betwixt us in his blood. Sq that
* through him we have an access unto the Father ;' £pb« u. 18.
Now the whole wisdom of this agreement, without, which,
there is no walking with God, is hid in Christy out of him*
God on his part is a consuming fire; we are as stubble fully
dry, yet setting ourselves in battle array agaiuat that ftre ;
if we are brought together we are consumed. All our ap-
proachings to him out of Christ, are but to our detriment;
ii^ his blood alone have we this agreement ; and let not ^y
of us once suppose that we. have taken any step in th^ 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.J There is required acquaintance also to walking to-
gether. TwQ may meet together in the same way, and have
no quarrel between them, no enmity^ but if they are m^re
strangers one to another, they pass by without the least
Qonmvuuion 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 himis a
great catise 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
yg^e ever, come to walk with God, which is our wisdom. And
this also is hid in the Lord Christ, and comes forth from him^
{t i^ 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 saying, 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 i& true ;' all
THE SON JfcSUS CHRIST. 433
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. hfe
opeixs our understandings that we may understand the Scrip-
tures; none hath known God at any time, ' but he hath re-
vealed him 5* John i. 18. God dwells in that * light 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
tellB the Pharisees, that, notwithstanding all their great
knowledge which they pretended, indeed they had * neither
heard the voice of God at any time, nbr seen his shape ;'
John V. 37. They had no manner of spiritual acquaintance
with God, but he was unto theto as a man whom liiey had
never heard nor seen. There is no acquaintance with God,
as love, and full of kindness, patience, grace, and pardoning
metey,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 hita%
[3.] There must moreover be a way wherein wie must
walk with God ; God did ht 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 bri^r^^ so stopped up by curses and
wrath, that no flesh living c^n 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 tiie 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 holidst
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, salth he,
ver. 22. 'let us draw near ;' having a way to wklk in, let us
draw near. And this way that he hath prepared is no other
but himself; John xiv. 5. in answer to theiid^ who would go
to the Father, and hold communion with him, he tells them,
* I am the way, and no man cotaeth to the Father> but by me.'
He is the medium of all communication between God and
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 na
progress ; and the Lord Jesus tells us plainly, that Vwithout
him we can do nothing ;' John xv. 6. 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. 6. 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 ;
Rom. 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 rade
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 con«uming fire?' Was
< Heb. xii. 31.
THE SON JESUS CHRIST. 135
there not such a dread upon his people of old, that it wa^
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; until Moses
himselfi who was their mediator, said, * I exceedingly fear^
and quake.?' Heb. xii. 21. and all the people said, ' Let not
God speak with us, lest we die?' Exod. xx. 19. Nay, though
m<en 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. 6. Job xlii. 6, 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^l, 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,adread 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
YfQ 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
196 OF COMMUNION WITH
mih him out of Chrkt, €m> there is no grace iiu>re aecepttbk
to him than that boldness^ which he is pleased to afford us
in the blood of Jesus« There is then^
[6*] But ope thiBg more to add^ and that is, that two
^wnot walk together^ unless they have the same design in
hand, and aim at the same end ; this also in a word, is gitea
jifi JQ the Lord Jesus^ The end of God is the adyanc^nent
of his own glory ; none can aim at this end, but only in the
liOrd 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 F
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 manir
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 themanage**
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. Npw 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 writer vanity and vexation upon the forehead thereof.
THE SON JESUS CHRIST. 137
The particuliur end o( literature (thoagh not observed by
maiiy» 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 souFs struggling with
the curse for sin. Adam, at his first creation, was com-
pletely Aimished 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-
jFbl 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 h»ft 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 tjian human wisdom. Were the wisest
man livings 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 ohe, 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-
sty At 9 i^^fotmUv, rqy bifAiynv rk v^orra, ovSfjutra rotq vrfiyfjuko-w, FJato in Cratylo.
« Gen. TU $, file.
138 OF COMMUNION WITH
multuating of passions and affections, with innumeii^ble
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 eflPects 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 oorvum testaque lutoque.' l^^ow
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 xlesire to observe these two things.
1st. That the knowledge aimed at to be recovered, wag
given unto man in order to his walking with God, upto that
supernatural end whereunto he was appointed. For after be
was furnished with all his endowments, the law of life and
death was given to him, that he might know wherefore, be
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 paii; of that curse which was
inflicted on us for sin. Whatever we-come short in of the
state of the firs't 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
every where 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
ailil 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 ? ifKopavStn^av, 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,
diied like a fool, sacrificing a cock to ^sculapius. And an-
ther, 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 what 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
btit 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
noticing 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 ;<
•Where/ saith he, *is the wise? where the Scribes,' &c.
1 Cor. i. 20. I shall not add what Paul hath farther cau-
tioned cs to the seeming condemning of philosophy as being
fitted to make spoil of souls ; nor what ^'TertuUian, with some
&9^ia a^tbfjCaKttfia^orarov vofjU^». Zenoph. apol. pro Socrat.
8 O Sapientia superba irridens Christum cracifizum ! August Expos, in Job. Trac.
f.decap. 1.
^ Hsreses a pbilosophia suboroantur; ihde^ones, forroae, et nescio quae, trinitas
hominamapad VaIentinuiB» Platonicusfuerat; inde Marcionis Deus melior de tran-
qnilitate ; a stoicb venerat: et ubi anima interire dicatur, ab epicureis observatur, et
post Jesom Christam; nee inquisitione post evangelium ; cum credimus, nihil deside-
lamus ultra credere ; hoc enim prius credimus, non esse quod ultra credere debemus.
Tertnl. de praescript. ad Haeret.
' — — lE9rit^9rip \xMvvt Ik tSv vfon^nfAsvon rk rSav ^iXoo'^^gn vfjuiv ihiiXiynriti v^&y'
fAorra vaati^ ayvoUtg Koi iuiearnq <}>avlvTa ^rX^pt). xX. Just. Mart, ad Graec. Cohort.
Movvoy IfAAi <}>(Xoy laum Xoyoov xXeo; ; of; awayei^av
AvrcXin vt, ^va-ii rs, tuu EXXa^o; tv^og A^vat,
To7; sTTi 9roXX* IfjUynca 9roXvv xjpovov, aXXa Koi Hvrdv^
'Bi^itvrag fjutydxaio diou \6yc^ og ftt KoiKuvru
Xldvra ^ivoc B^ortm a-r^itfrw voXwit^i* (av^cv, —
Gre<r . Niz. 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 tliey 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 literatnre^
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 obly
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 accounts
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 wisdool
we are inquiring after.
There be sundry other things whereby it were easy to bltir *
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 hop6
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 mote 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 frbm 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 isy to
cause all things to move in their proper sphere, whereby it
would be impossible there sho^ild 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 compass
this. end. The present condition of affairs throughout the
world, as also that gf former ages, will abundantly testify it,
but I shaU farther discover the vanity of it for this end, in
some few observations.^ And the
(1.) First is, That through the righteous judgment of God
lopping off the top flowers of the pride of men, it frequently
COBies 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 wocld ; the breaking up of bounds, setting the whole
frama of nature on fire ; is it not from such men as these ?
Were not men so wise, the world perhaps would be more
qiiiat, when the ^nd of wisdom, is to keep it in quietness.
This, seems to be a cuDse that God hath spread upon the
wi^om, of the worJd 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. advaocement of his own glory ; even to leaven the wis-
(iom 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 diey
db proposoi as unsuitable as any thing that could proceed
out of the mouth of a child or a fool, and as directly tending
to theirt 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;'
*''n y^fo^Stqiva^ig av^fceiroio-tv §7, ha) mtvra^n- Xtwupov, oy *«&' h fjihm, IvSykf
•u^ hirdixt&' ov¥ la^vofjuiv, ffv rnvMavb* hfAag h^dffitiq tZ ^fWBXv, Excerp. ex Nicostrat.
^ Isthuc est sapere, noQ quod ante pedes niodo est, videre, sed etiam iUa quae
fatan sont, prospicere. Teren. Adelp.
142 OF COWTMUNION WITH
1 Cor. i. 19. This he largely describes, Isa. xix. 11 — 14.
drunkenness and staggering is the issue of all 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 nien
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 ofmost, been one jot 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; 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 esteein. . Their,
weakness and folly is little known ; wher^ 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.
*■ Frudens futuri temporis exitum
Caliginosa nocte premit Deus :
Kidetque, si mortalis ultra
Fas trepldat.— Horat, Od. 3. «9. 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 heing 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
partiQular 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. This 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
jaot 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 cammunian with Christ in a conjugal relation in respect qfemueguential
affections* His delight in his saints first insisted on, Isa. Isdi. 6. Gant.
iii. 11. Prov. yiii. 21. Instance of Christ^ s delight in heUevarfk Hare-
veals his whole heart to them; John xv. 14, 15. HtmMclf; 1 John xi^.
21. His hingdom. Enables them to communicate their mind to Atm,
giving them, assistance ; a way ; boldness ; Rom. viii. 26, 27. 7!7ie sainU
deUght in Christ ; this manifested* Cant. ii. 7. viii. 6. iii. 1 — 5. opened.
Their delight in his servants and ordinances of worship for his sake,
Th£ communion begun, as before declared, betwySea Chriat
and the soul, is in the next place carried on by suitable coi»-
sequential affections ; affections suiting such a relation.
Christ haying 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.
L 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
*■ 'uiovh fJuiXXov Iv hpsfAM eo-rh, n Iv Kivfia^i, Arist. £th. lib. 7. cap. 14. TfXiiof K
T^ Ivlpyiiav h h^wh. Id. 1. 10. c. 4.
THE SOX JESUS CHRIST. 145
bridegfoom rejoioeth ovei* the bride, so shall thy God re-
joice over thee ^* Isa. Ixii. 5. hence he calleth the day of
bis espousals, the day of ihe ' gladness of his heart ;' Cant,
iii. 11. It is known 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
hb espousals is the height of what an expression of delight
can be /Carried unto. This is in Christ answerable to liie
inskitioii he takes us into. His heart is glad in us> without
aorrow. And every day whilst we live is his wedding-day.
It is said of him^ Zech« iii. 17, 'The Lord thy Ood in ti^
midst of thee' {that is dwelling amongst us, taking our na*-
ture ; John i. 14.) ' is mighty^ he will save, he will rejoice
oveir 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 die earth,
and my delights were with the sons of men ;* Pror. tiii.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, hi^ soul rejoiced in the thoughts of that pleasure
tnd delight, which he would take in them, when he should
netually take them into communion with himself. Th^e-
lEbfe^ in the preceding verse it is said, he was by him as f^3ll ;
say we, as one brought up with him : ' alumnus ;' the LXX
render it ipfi^Zovtra ; and the Latin^ with most' other transla-
tions, ' cuncta componens,' or ' disponens.' The word taken
Hctivdy, signifies him whom another takes into his care to
breed up, tod disposeth of things for his advtotage ; so did
Christ take us then into his care^and rejoiced in the thoughts.
tf the execution of his trust. Concerning them he saitb.
Hers will I dwells and here will I make my habitation for
evtr. For them hath he chosen for his temple and his dwell-
ing place, because he delighteth in thenu This makes him
take them so nigh himself in every relation^ As he is God,
they are his temple; a& he is a king, they are his subjects;
lie is the king of saints ; as he is a head, they are hiit body,
he is the head of the chufch ; as he is a first-botn h^ 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 mai^ as an
instance for the proof of this thing, and that is this ; Christ
reveals his secrets^ his mind unto his saints, and enables
them to reveal the secrets of their hearts to him. An evi-
dent demonstration of 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 delight in close communion, than this, that ode
will reveal his heart unto him whom he takes into society,
and not entertain' him with, things common and vulgarly
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 uiAb his saints, and
u^to 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 wqrk*
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, foi^
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- thiiig that
his Father hath committed to him as Mediator, to be re-
»> Mai. iv. 2. Luke i. 78. 2 Pet. i, 19.
^ Volantatem Dei nosse quisquam desiderat? fiat ainicas Deo, qaia si TohinlBtein
hDininis nosse vellet. cujus amicus non esset, omnes ejus impadentiam et stultidiiai
deriderent. August de Gen. Cont. Man. lib. 1. cap. 2.
^ Vox «ravr« ex subjecta materia, restrictionero ad doctrinara salatis requirit
Tarnov. in loc.
THE SON JESUS CHRSST. 147
Tealed ; 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
tbein. ' All bis love, -his good-will, the secrets of his cove-
nant, the paths of obedience, the mystery of faith, is told
theto. ^ -
And all this is spoken in opposition to unbelievers, with
wh6m he hath no communion. These know nothing of the
mind of Christ as they ought; ' the natural man receiveth
hot 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 vrill love him and will manifest
myself unto him;' manifest myself in all my graces, desira*
bleness and loveliness ; he shall know me as.l 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.
H^ 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.
l2
148 OF COMMUNION WITH
(2.) His kingdom. They Ahall be acquainted with the
government of his Spirit in tiieir hearts, as also wiili his ml#
and the administration of authority in his word, and among
his churches. .
[1.] Thus, in the first place doth he manifest hia deltgbl
in hrs saints, he communicates his secrets unto th«m. Da
gives them to know his person, his excellencies, bis gnuMi
his love, his kingdom, his will, the riches of hia goodnenii^
and the bowels of his mercy more and more^ when the w6rld
shall neither see, nor know any such thing. ''•-
[2.] 'He enables his saints to communicate their mind^la
r^veal their souls unto him, that so they may walk tbgednr
as intimate friends ; Christ knows tiie minds of alL ' He
knows what is in man, and needs not that any Hiau testify
of him ;' John ii. 25. ' He searoheth the hearts and trietk
the reins of all ;' Rev. ii. 23. But all know not how to cona^
municate their mind to Christ. It will not avail a man atai^
that Christ kn6ws his mind; for so he doth offarery-bne
whether he will or no ; but that a man oaii make liia hainrC
known unto Christ, this is consolation. Hence the pwyOTi
of the saints are* incense, odours, and those of others ara'
howling, cutting offadog^s neck, offering of swine's blood,
an abomination unto the Lord. Now three things are re*
quired to enable a man to commumcate his heart uoto dw
Lord Jesus.
1st. Assistance for the work, for of ourselvoa we ctnnot
do it. And this the saints have by the Spirit of Jesus ; Ronu
viii. 26, 27. ' Likewise the Spirit helpeth our infirmitiiOja, for
we know not what we should pray fbr as we ought, birt ihi
Spirit itself maketh intercession for us with groaninga that
cannot be uttered. And he that searcheth the hearts know*
eth what is the mind of the Spirit, because be maketh intei^
cession for the saints according to the will of Ood.' All an*
deavours, all attempts for communion with God, without tha
supplies of the Spirit of supplications, without hia effiMStual
working in the heart, is of no value nor to any purposA» AaA
this opening of our hearts and bosoms to the Lord Jeaaaia
that wherein he is exceedingly delighted. Henoe ia thai
affectionate call of his unto us, to be treating with him on
this account, chap. ii. 14. ' O my dove, that art in the secfet
• Rev. viii. 3. ' Hos. vii. 14. Isa. hvi, 5. Prav. xiviH. 9^
TU£ SON JESUS CHRIST. 140
fiaeeEi of the stairSi let me «ee thy codnteftatice, let mo hear
thy roiee, for sweet is thy voice and thy coantenaace is
comely/ When the sonl on any account, is driven to hide
itseif, itiany 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
destreSr This also we have by him provided for us; Jobs
siv. 6, 64 ' Thomas saith unto JeSus^ Lord we know not
iRdttthef thou goesty and bow can we know the way ? Jesus
Mkh unto him» I am the< way, no man eometb unto the Fa-
tiler but by me.* That way which we had of going unto God
at our creation, is quite shut u^ by sin. The sword of th«
law which hath fire put into it by sin, turns every way to
fBiop all passages linto commuiiion with God. Jesus Christ
halii ' consecrated a'' new and living way' (for the saints)
« thtottgli the veil, that is to say the flesh ;' Heb. x. 20. He
httth consecrated and set it apart for believers, and for them
ak»i64 Otbefft pretend to go to God with their prayers, but
Ijy^ come not mgh bim^ How can they possibly come to tlvo'
end, who go not in the way ? Christ only is the way to the
ttooM of grace, none ciwies to Qcd but by hinu * By him
tm have an access in one Spirit unto the Father f F^h, iii
1& Tbeao two things then the i^nt9 havo for the opening
<lf their beartst at the throne of grace, assistance and a way#
Vho ai^tstfance of the S^irit> witbout which they are nothings
md the way of Qirist's me^atton, without which God is n6(i
ta» be approached unto.
3dly^ Boldniess^^ to go imto Oo^ Tbo voice of sinners mi
Aemse^esv if once acquainted with the terror of the Lord, n^,
^ Who among^ us shall dw^tt with the deVottriag fire ? whe^
muong us shall inhabit the evecktsting bumiBlgS?' Isa. %xxm.
Mv Attd no mai^el $* shame and tr^ootbliog before Crod are
iit» proper issaes'of si& God will revenge that ca^mal, athe^
hKMEll boldness which sinners out of Christ do use toweu^ds
, hftitt^r Bdl WO have now, ' boldness to ent^r into the holiest
i^' Vctia via v5t»i Bm.
*> Via nuUius ante trita solo, v^a-^hro^ niai t^Siawf, recens interiectam ; tamen'Ti-
Tentem. * Oen. iii. 8, 9.
160 OF COMMUNION WITH
by the blood of Jesus : by a new and living way which he
hiath consecrated for us through the veil, that is io 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 f
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 oT itself»
it^ ciannot serve him, nor will it be to any advantage, but
add to the fierceness of his destruction, once to draw nigh
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 vhe 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 might 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 thosQ pf
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 lyith 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, wheire
dull and cold, wherein unbelieving, wherein tempted above
all his strength, where the light of God's countenance is.,
i» Josh. xxir. 19. Exod. gjx. 19. Deut. v. .24. xviii. 16. Isa. xxxiii. 14. Mich.
ri, 6,7. ^slsa. xxxviii. 14.
"» 'rmt^tvTvyx^vnv, est adVocatprum qui clientibus desideria dictant.
TH£ SON JESU8 CHRIST. 151
vrauitiDg. -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 giyen 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 (aud 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 iii
them. 1. That they are ^ not a righteousness to be rested
on.; .that if God should^ 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 labourings that were conceived therein ; though-
tbey may in Christ have great refreshment by them. The
.more they speak, the mo^re they find they have left un-
spoken.
. (Sdly.) The intercession of the saints thus assisted, is ac-.
oording 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
Ousted. But.yet, men may ask that which is in the promise,
B 1 Sara. i. 13. * Isa. xxxviii. 14. Exod. xiv. 15.
P Isa. Ixiv. 6. Psal. cxxx. S.
152 OF COMMUNION WITH
and yet not have theur pvayecft regnlated by Ibe prpmuM.
They may piay fbr what is in the promiae^bot not:a0 it is ia
the promise, so Jamea saya^ some ' ask and receive not* be^r
caus^ they ask amisa, to spend it on their lasts v' cb»p^ irn 3«'
Though the things which Qod woald haYe ua a^Jk, b« ra?
quested, yet if not according as he wonU have wi dok k, ve '
ask amiss.
Two things are required, that we aoay pray for tim ihinga^
in the promise, as they are in the premise.
[Ist.] That we look upon them as promised, and prtNeniasd
in Christ ; that ia, that all the reason we have, whence we
hope for attaining the things we ask for, is from the BMdi-
atton and purchase of Christ, in whom- all the {MPomiaea are
yea and amen. This it is, to ask the Fathet in Cbrkt'e
name ; Qod as a Father, the fountain, and Christ aathe pee-
carer of them.
[2dly.] That we ask for them for the end of the promiae^
not to spend on our lust. When we ask pardon for sin, with
secret^ reserres in eur hearts to continue in sin,, we ask tb<»
choicest mercy of the covenant, to spend it onour- lualSp
Hie end of the promise the apostle tella us, 2 Cev. vii« l^
' Qaving these promises, let us cleanse ourselves frem aU
pollution of flesh and spirit, perfecting holiness, in the feae
of God.' When we ask what is in the promise, i^s it ia in the
promise, to this end of the promise, our supplications an»
according to the will of God» And this is the first conjugal
affection that Christ exerciaeth towards belie¥er&;. he. di^
lights in them ; which, that he doth iseyident, as upcm elhei
considerations innumerable, so from the instance giveiw
in return hereunto, for the carrying oa of the oommn-;
nion between them, the saints delight in Christ ; he is their-
joy, their crown, their rejoicing, their life, food, healthy
strength, desire, rigl\teousness, salvation, blessedness > witIW«.
out him they have nothing, in him they shall find all things^
Gal. vi. 14. ' God forbid that I should rejoice, save, in th»'
cross of Christ.' He hath from the foundation of the worlds
been the hopes, expectation, desire, and delight of all be>'
lievers. The promise of him was al^l (and it was enen^),^
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.
TUi 9^ov jsaua ghri&t. 153
th^ pfomnaed fteod h%d been bom in her first-^bom* when sh^
said/ 1 have gotten. a man froBd th.e Lord/ sa mostprc^rhf
fttt clenoting tbefo\3rth ease; andtbis waatbemaitterof her
yjy ; Qe^. iy. 1. Lameob bavmg Noah giTtiib to .hkn as a
type of Christy and salvation by him^ cries out, * This aame
ahaU eomfort us concerning eur woik» and the toil of ont
bandit because of the ground which the Lord hath cursed ;'
Gen. V. 29. be rejoices in hiea who was to take away the
eursoj by being made a curse for u&. When Abraham was
in the height of his glory^ returning from the ccmquest of
tb^kiags of the east, that came against the confederate kings
' of the ¥ale of Sodom, God appears to him with a glorious
pr6miae» Gen. xv. 1. ' Fear not Abraham : I am thy shield, and
thy exceeding great reward/ What now could his soul nK)re
deiire ? alas, be cries (as. Reuben afterwiard upon the loss off
Joseph) the child is not and whither shall I go? ver. 2^
' Lovcl Geid what wilt thou give me, seeing I go ehitdlesal*
Tboa hftst promised, that in my seed shall all the earth be
blessed, if I have not that seed, ah what will all other things
i» aae good? Thence it is said that he ' rejoiced to see the
day of Christ; he saw it and was gtad,^ John viii. 56. the
thoughts of the coming of Christ, which he looked on at the
diatonceof two thousand years, was the joy and delight of his
kMrt« Jcicob bleesiag his sons, lifted up his spirit when he
cemes to Judah, in whom he considered the Shiloh to come^
Gen. xlix« 8, 9. and a little after, wearied with the foresight
and'ccaisideration of the distresses of his posterity, this be
dii^erta to for his relief, as that great delight of hie soul ; ' I
hare waited for thy salyation, O God :' for hitti who was to
be the salvation of his people. But it would be endless to
iaatance in particulars. Old Simeon sums up the whole :
Ghrisi, iis God's salvation, and Israel's glory; Luke ii. 30, 31.
and whatever was called the glory of old^ it was either him^
mek^ or a type of him. * The glory of man is their delight. -
Ebnce Haggai ii. 7. he is called the ' desire of all nations.'
HinL whom their soul loves and delights in, desire> and long
afiter. So is the saints' delight in him made a description of
bsm by way of emiaence, Mai. iii. 1. * The Lord whom ye
geek 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 ChrisL He is
164 or 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 Tigorous
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 lier
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 oiie she loved. I charge you
by all that is dear to you, by the things you most delight ta,
which among the ci^eatures are most lovely, all the plcSflisant
and desirable things that you can think of, that you disturb
bimnot. 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, that' is, never, n^DKn, lave*
itself: in the abstract to express a vaSfog, or earnest affeo
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
r i!||ernitatem temporis juxta scnsuin mystkum in se includit, ut alias in Scriptara j
quis nunquani a tali somno, id est, conjunctione cum sponso, excitari- veliU Mor. in Ioc>
TH£ SON JESUS CHRIST. 1^5
converse, would not by their proposals or allurements, divert
itintoany such frame, as Christ cannot delight, nor rest in.
A believer that hath gottoo' 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-
fNTive 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
]ce^ping of him. The line of choicest communion, is a line
bf . the greatest spiritual solicitousness : carelessness in the
lenjoyment of Christ pretended, is a manifest evidence of a
fiise heart. . .
2dly. The spouse manifests her delight in him, by her
utmost impatience of his absence, with' desires still of nearer
cotumunion with him, chap. viii. 6. ' Set me as a seal upon
ihine heart, as a seal' upon thine. arm, for love is strong as
dttlLth, jealousy is : cruel as the grave, the coals thereof are
coals of fire, which hath a most vehement flame.- The al-
lasipn is doubtless from the bighrpriest of the Jews, in his
i^ritRal representation of the church before God. He had
H breastplate which he is said to wear on his heart, Exod;
xrriii. 29. wherein the names of the children of Israel were
eiigraven 'after, the manner of seals or signets, and he bare
tiiem for a. memoriaL before the Lord. He had the like also
Hipon.his shoulder, or on his arms, ver. 11, 12. both repre-
isenting the priesthood of Christ, who bears the names of all
his; before his Father, in the/ holiest of holies ;' Heb. ix. 24.
Wow the seal on the heart is near, inward, tender love, and
'CeiFe, 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 afiectionate love ; let me always have a place in thine
heart ; let me have an engraving, a mighty impression of
IdVe upon thine heart, that shall never be obliterated. The
'6oul is never satisfied with thoughts of Christ^s Iovjb 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, thati the love of Christ is inconceivable,-
and cannot be increased, .but it would fain work up itself to
an fLppjrehension of it ; and therefore she adds here, * s^t me
• Hag. 11. 24. J€r. xxii. S4.
156 OF COMMIiNIOK WITH
aaaseal upon thine ann;' t|ie hcait is the fonntein/bvi
close and hidden ; the arm is manifestation and power* Let^
saith the spouse, thy love be nuilifeated 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, engmven onhni
arm ; Isa. xlix. 16, 16. with the exalting of his power iiir
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 onhkr arm;
or evident by the fmit of it. This is that which she would
be assured of; and without a sens^e whereof, these is no rest
to be obtained.
The reason she gives of tlus earnestness in her supplica^
tions, is that which principally evinces her delight iniihiitt;
'Love is strong as death, jealousy is cruel as the gmv% er
hard as hell.' This is the intendment of what is so loftily
set out by so many metaphors in this and the ioMomng vtsse^
I am not able to*bear the workings of my love to thee^ nsr
less I may always have society and fellowship with dise'^
Ihere is no satisfying of my love withovt it, it is asthe^grave
that still sa3r6 give,, give. Death is not satisfied wiihoiit
its prey; if it lutve not all^ it hath nothing; let what will
happen^ if death hath not its whole desire it hath, nothiag at
all. Nor can it be withstood in. its appoinied season ; ma
ransom will be taken* So is my lonre,. if I have thee nei
wholly, I have nothing,, nor can aU the woiid bribe, it tea
dvrersion ; it will be nO' mere turned aside than death in Jts
time^ Ako, I am not aUe to beas my jealous thoughts ;, I
fear thou dost not love me, that thou bast fiirsahen me,, be*
cause I know E 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 asm, I am as sme that, lies daem
in a bed of coals. This also argues s holy greediness of
delight.
3dty. She fertfaer manifests this by" her solicitousnsna^
. troubk, and perplexity, in his Ioie^s and withdmwings.^ Men
bewail the loss of that whose whole* enjoyment diey ddight
in ; we* easily bear the absence of that, whose presrace is
not delightful. This state of the spouse is diseefered ehapv
* Prov. XXL, 16.
THS BON J£SUS CHRIST. 157
ill. 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
finind me : to whom.I said. Saw you him whom my soul
loveth V It is night now with the soul, & time of darkness
ftad'trouble, or affliction. Whenerer 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 ^e night of any trouble on her, made her discover
CSfarist^s absenee, or the absence of Christ made it night with
ber, is not expressed. I rather think the latter ; because
•etting that aside, all things seem to be well with her« The
afasence of Christ will indeed make it night, dark as dark*-
aesa itself in the midst of all other glowing consolations.
Baft is the spouse contented with this dispensation ? She is
upon her bed; that is, of ease; the bed indeed sometimes
4Ugiuie6 tribulation ; Rev. ii. 22« but \a this book every
where rest and contentment: here is not the least intima*
tson of any tribulation but what is in the want of Christ; but
in the gireatest peace and opportunity of ease and rest, a be^
liever finds none in the absence of Christ'; thou^ he be
anhis bed, having nothing to disquiet him, he rests not, if
Oimsthia rest be notthere« She sought him; seeking of
Chriit by night, on the bed, that is, alone, in immediate in-
^uesty and in the dark, hath two parts ; searching of our own
iMHib for the cause of his absence ; secondly, searching the
foromises for his presence.
(1.) The soul finding not Christ' present in his wonted
BHuiner^ warming, cherishing, reviving it with love, nigh to
U, Mupfiag with it, always filling its thoughts with himself,
direpping myrrh and sweet tastes of love into it, but on the
contrary ibat other thoughts crowd in and perplex the hearty
and Christ is not nigh when inquired after ; it presently in-
q«0es into the cause of all this/ calk itself to aa account*
^htu.U 10.
'deganter peiiphnsi otitor loco noininis proprit, at tTid amoru suiexprimat. Mierc
IiU lepetitio auensom indicat et stadium qao enm qoerelMty ct aicnorem (|fio an-
gebatnr, qoodoc carrere dob posset, idem.
f Mai. lY. 3. » « Cbr, xiii. 5.
158 OP COMMUNION WITH
what it hath done, how it hath behaved itself, that it is not
with it, as at other times; that Christ 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 proTOcation. How, saith it, hare 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^br
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), the is riseri; he
is not here,' this amazes the soul, and it knows not whiat td
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^ saie
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. -86
was it with the spouse here, ' I sought him/ saith she, ^bnt
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 V 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 ofi'that
THE SON JESUS CHKIST. 1S0
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 unattempted, 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.
J)ull in prayer, wandering in meditations^ rare in thoughts
of him; I ynll not bear this frame, whatever way 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-
Tpiiref> it makes vigorous sLpplication 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
lore, to some taste of kindness I 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. Ki. 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 diey 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 promise§ in private, when
it with earnestness and diligence attends all ordinances in
public, and all to get one glimpse of the fkce of Jesus Christ,
and all in rain, it isr a sad condition.
What now follows in this estate ? rer. 3. * The watchmen
found me,' &c. 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 religlo nisi inter re-
verendissimos.' Here they are of a more gentle temper, luid
seeing the poor disconsok^ 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 consolaticm ? 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 firom
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
THE SON JESUS CHRIST. 101
^s out in our conununion with Christ ; when private an4
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
ill them ; that he will do so to them that despise them, I
know not. . Though he will meet men unexpectedly in his
^^y» 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 (icparctv, * to hold fast,' is an act of faith), refuses
to part with him any more in vehemency of love, tries tQ
keep him in ordinamces, 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-
piacity ofthe soul. Should I pursue all the instances and
testimonies that are given hereunto in that one book of the
Song of Solomon, I 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 sweet 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 \^elongs to
VOL. X. M
162 OF COMMUNION 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 chu^ch^ that she is Hephzibab^; 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 Maying down our fives
for the brethren,' or any common cause wherein 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 an<J. 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 : fpr
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. ' , . :.;;
THE SON JESUS CHRIST. 163
CHAP. V.
Other etmsequential affections ; I. On the part ef Christ. He values kis
saints. Evidences of that valuation. I. His ineamatian. 2. fSrtiumt-
tion. 2 Cor. viii. 9. Phi), ii. 6, 7. 3. Obedience as a servant. 4. In his
death. His vaiuation of them in comparison of others. Believers' estinm^
twn of Christ. 1. They value him above all other things aiul persons.
. 2. Above their own lives. 3. All spiritual excelletunes. The. sum qfaUon
the part cf Christ. The sum on the part of believers. The third eot^u-
gal 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 temptations. His compassion in their aJKctians,
Chastity the third confugal affection in the saints. The fourth on the
part of Christ, bounty ; on the pari of the saints, duty.
Chbist 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 oh 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 liriXa/ti/Savc-
aSrai 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,
^ John i. 14. iTiro. lii, 16.
M 2
164 OF COMMUNION WITH
and not the nature of angels ; or for avaXajujSavcadcu^ 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 the fruit of Christ's incarnation, it is all one as to our pre-
sent business 5 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. Tiii.
9. VYe know the grace of our Lord Jesus Christ, that being
rich, for us he became poor.' Being rich in eternal glory
v^^ith his Father; John xvii.5.,he became poor fcfr believer^ ;
the same person that was rich, was also poor. That the
tiches 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,* &c. 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 which 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 gave him-
self to death, wherein as a man he poured out his blood and
died : /uop^Y^v SovXov Xaj3wv (he took the form of a servant),
is expounded in the next words, Iv ofiotojfxari avdpwirwv yevi-
fieyqg, an expression used to set out his incarnation; Rom.
viii. 3. God sent him iv ofiotdjfian trapKog afiafyriac^ in taking
true flesh, he was in the ^ likeness of sinful flesh.' Now in
thus doing, it is said lavrov ckIvwo-c, he humbled, emptied
himself, made himself of no reputation. In the very taking
b Vide Vind. JIvan. cap. 13. « Rora. iv. 17. Gal. iii. 7.
^ See Vind. Evan, cap, 13. « John xiv. 28. -
THE SON JESUS CHRIST. 165
of fleshy 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 ' bekold the things that are in heaven
and earth ;' Psal. 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
jhimself. And though nothing could possibly be taken o£f
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 etetnity. Hence he prays, * that his Father
would glorify him, with the glory he had with him before
the world was ;* John ivii. 3. as to the manifestation of it.
And 80 though the divine nature was not abased, the perr
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 reaji
S^ervant^ 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 righteoua-
neeus. [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, suffering; and all
this with cheerfulness and delight, calling his employment
his ineat 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 aH
that lirent before, for their sakes he becomes obedient to
death, the death pf th€ cross ; so he profesSeth to his Father,
John xvii. 19. 'For their sakes I sanctify myself;' I dedicate
myself as an offering, as a sacrifice to be killed and slain:'
This was his aim in all the former, that he might die; he
fl»a.liii. 1. if Isa. xlii. 1. 19. Jqhn xiv. 51..
hMattm.15. *Heb. x.7,8.
166 OF COMMUNION WITH
was born and ''lived that he might die. He valued them
above his life. And if we might stay to consider a little
what was in this death, that he underwent for them, we
should perceive what a price indeed he put upon them. The
curse^ of the law was in it, the "wrath of God was in it, the
loss of God's "presence was in it. It was a **fearful cup tha^
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 thing
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, Kom. 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. •
Fdr 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 we are informed, Heb. zii.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 th'e in-
stances of Christ's valuation of believers in all their deli-
verances, afBictions, 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. t, 21.
n Psal. xxii. 1. o 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
\& my sister, my spouse, a spring shut up, a fountain sealed.'
Thqy 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 fan-
spin; Ethiopia and Seba for thee ; since thou wast ^precious
in my sight, thou hast been honourable, and I have loved
thee, therefore will I give men for thee, and people for thy
life/ The reason of this dealing of Christ with his church
in parting with all others for them, is because he loves her ;
she is precious and honourabba in his sight, thence he puts
this great esteem upon her. Indeed he disposeth of all na*
tipns, and their interest according as is for the good of
Relievers ; Amos ix. 9. in all the siftings of the nations;
the eye of God is upon the house of Israel, not a grain
br 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 *> blessed for their
sakes, or *" destroyed on their account; preserved to try
them*, or rejected for their cruelty towards them ; and will
ireceive 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
ojar hearts filled much with thoughts hereof, it would tend
' imuch 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 he*
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 Ainorem istom non esse vulgarem osteodltj dumnos pretiosos esse dicit. Calv.
in loc. ^ /
1 Gen. Tdu3. Mich. v. 7, 8. ' Isa. xxxiy. 8. Ixiii. 4. hue! v. 15.
» Matt xxiv. 35—38.
168 OF COMMUNION WITH
whom on earth that I desire besides thee?' PsaL lxxiiL25v
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 i
* Mallem,' said one,* * ruere cum Christo, quam regnare guIb
Cs^are. Pulchra terra, pulchrum coelum, sed pulcherrimus
dominus Jesus/ Christ and a dungeon, 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^
Bures 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
£^ypt were in those days the greatest in the world ; Moses
despised the' very best of the world, for the worst of Uie
cross of Christ. Indeed himdelf 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 Christy
is the very first lesson of the gospel. Give away all, tak«
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 3cx. 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^ scoutig"
ed, put to shame for his sake ; Acts v. 41. Heb. xL aUis
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.
X&oa-ot, Vit. Ignat.
TH£ 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
m^i 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
los)» and dung, things thdt for his sake, he had really suf-
fered the loss of; thiEit 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
thend, but as for that end for which he sought after them, h6
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, 51.
170 OF COMMUNION WITH
when the things are so excellent, as our duty to God, blame-
l^ssness 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 vanishr
§th, and the soul is not only contented to part with them ally
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 fihdeth wia-
dom, and the man that getteth understanding. For the mevr
chandize of it, is better than the mierchandize of silver, and
the gain thereof than fine gold : she is more precious thaa
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 ia given
hereof, chap. viii. He and his ways are better than silver aad
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. He 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.) All 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. PrinGipium culmenque omnium rerum pretii,- margarits
tenent. Plin. /^
^ Gal. ii. 20. 1 John iii. 2. Hev. i.5, 6. Eph. v. 25, 26. Heb. x.9, tO.
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. Wheii in the days of his flesh
he foresaw what opposition, what danger, what rocks, they
should meet withal, he cried out ' Holy Father keep them,'
John xvii. IL let not one of them be lost; and telts 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 xiw, 28.
172 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 naay 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 saiqls^
But their souls cannot bear the thoughts of parting with Jesus
Christ ; such a thought is cruel as the grjtve. 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 thi$
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 kown flesh, so doth the Lord his church ;' Eph. v. 29,
Christ hath a fellow-feeling with his saints in all their trouf
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 preserice 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 takea
share in all their troubles.
Now all the sufferings of the saints in this world, whereia
f Matt. xjii. 45, 46. PhU. iii. 8. ^ K Matt. x. 37.
^ Cant. viii. 6. ' ViaX rovro fMi t«v Iv cL^ou Ko'K&.a^m Qofurtpcv &ftU, Basil.
^ Fateor insitam nobis esse corporis nostri charitatem. Senec. Epist. 14. — Oe-
neri animantiaro omni a nature tributum ut se vitam corpusque tueatar. Cicer.
Off. 1. » Psal. ciii. 13.
THE SON JESUS CHRIST. 173
their head aud 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 their own infirmities^
fiS also from their adversaries without. The frame of the
heart of Christ, and his deportment towards 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
yehemently affirm that we have such an high-priest as can
be, or is touched; the word, 'touched,' comes exceedingly
short of expressing the original word ; it is ^(rvfULiraS^aai to
'suffer together.' We have, saith the apostle, such an high-
priest as can, and consequently doth suffer 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.
{!.] He *» grieves and labours with us ; Zech. i. 12. ' The
angel of the Lord answered and said, O Lord of hosts, how
Jong wilt thou not have mercy on Jerusalem. He speaks
1 Hoc quidem certum est, hoc vocabulo, summum illam coasensum membroram et
capitis, significari, de quo toties Paalus disserit. Deinde ut com de Deo loquitur,
its, etiam de Christo glorioso disserens scriptara, ad hostram captum se demittit.
Gloriosom aatem ad dextram patris Christara sedere credimos ; ubi dicitur Dostris
mafis affici, quod sibi factaram da'cat quicquid nobis sit injariae ; altiores speculatio-
nes scnitari, nee utile nee tutam existimo. Bez. in loc.
m Rom. viii. 26. 1 Cor. u. 32. 2 Cor. xi. 30. xii. 9, 10. Gal. iv. 13.
n Matt xxT. 34. o Acts ix. 4. Isa. Ixiii. 9.
I
174 QF COMMUNION WITH
as one intimately affected with the state and condition of
poor JsTusalem, and therefore he hath bid all the world
take notice, that what is done to them is done to him ; chlap.
ii. 8, 9. yea, to the »* 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*
ginedk His people are set forth under many infinnittes ;
some are lambs, some great with young, some very tender,
some burdened with temptations, nothingin 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 see^ a poor weak lamb, doth not thrust it on, but
takes him into his bosom, where he both easeth and refiresh-
ethhim; he leads him gently and tenderly. As did Jacob
them that were burdened with * young, so doth our dear
Lord Jesus with his flock in the several ways and paths
wherein he leads them. When 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 Deat. xxxii. 10. Psal. xvii. 8.
<i En ipse capellas protinus sger ago ; banc etiam vix Tjtire duco* &c — ^Vlrg.
^ Qaod frequenter in scriptura. Pastorls uomen Dens usurpat, personalnqae
indait, non vulgare est teneri in nos amoris signum ; nam quum humitis et abjecta
sit loquendi fdrma, singulariter erga nos a£Pectus sit opportet, qui se nostri causa ita
deniittere non gravatur : roirum itaque nisi tarn blanda et familiaris imitatio ad earn
nos alliciat — Calvin in Psal. xxiii. 1.
B Heb. xiii. 20. 1 Pet ii. 25. v. 4. Psal. xxiii. 1. Zecb. xiii. 7. Jsa. xliv. 18.
Ezek. xxxiv. 23* John x. 11, 12. 16. t Gen. xxxiii. 13.
THE -SON JESUS CHRJST. 175
that he administers, X^9^^ ^^c evKaipov PofiSftiav, seasonable
graced grace for help in a time of need. This is an evidence
pfcompassion, when like the Samaritan, we afford seasonable
help; to lament our troubles, or miseries without affording
help, is to no purpose. Now this Christ doth, he gives
aiieaipov fiofi^uav seasonable help. Help being a thing that
regards want, is always excellent ; but its coming in season,
pats. a crown upon it. A pardon to a malefactor when he is
ready to be -executed, is sweet and. welcome. Such is the
aasistance 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 bejrelieved ; 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
QUr 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 ready will he be to succour us. Take some instances
jof Christ's giving iVKuipov ^oriSrHav, seasonable help in and
under temptations unto sin ; now this he doth several
ways.
£1.] JBy keeping the soul which is liable to temptation
. fti|d exposed to it, in a strong habitual bent against that sin
t^ftt he is obnoxious to the assaults of. So it was in the
case of Joseph ; Christ knew that Joseph's great trial, and
b that whereon if he had been conquered he had been undone,
i'lvould 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. zlii. 15. *
176 OF COMMUNION WITH
-suitable help to his^ in tenderness and compassion. The
saints in the course of their lives^ by the company, socii^y
business, they are cast upon, are liable and reposed 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, '-"^
to that sin, unto temptations whereunto they are most'"^^
posed, when perhaps in other things they are very w^^ak;
and are often surprised. ■ '■• "*
[2.] Christ sometimes, by some strong impulse otnot\iliai
grace, recovers the soul from the very borders of sin* SoyP^
was in the case of David, 1 Sam. xxiv. 4 — 6. He was almectt
gone,as he speaks himself,his feet had well nigh slipped; The^'
temptation was at the door of prevalency when a mi^ty
impulse, of erace recovers him. To shew his saints what they-
are" their own weakness and infirmity, he sometimes suff^J
them to go to the very edge and brow of the hill, and tiiieii
causeththem to hear a word behind them saying. This istfie^'
right way, walk in it ; and that with power and efficacy, aifd! '
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 td
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 kno^n 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 ^4
comfortable issue, on a sudden, unexpectedly the Lord
Christ, in his tenderness and compassion, rebukes Satanj
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 aid
temptations do grow or increase. So was it in the case of'
Paul, 2 Cor. xii. 9. ' My grace is sufficient for thee.' ThiJ'^
temptation, whatever it were, grew high, Paul was earnest
for its removal, and receives only this answer of 4be stif-
ficiency of the grace of God for his supportment, notwift^^
standing all the growth and increase of the temptation. -
[6.] By giving them wisdom, to make a right, holy, and
THE SON. JESUS CHRIST. 177
tpiritualimproyiementof alltempitations. James bids us '|count
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-
fiBsts.in the words following. There are manifold uses of
telDptations, 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 teniptation, some bosom^ hidden corruption is often-
times; discovered that the soul knew not of before. As it
was with y 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
have, discovered upon their temptations. Yea, divers having
been tempted to one sin, have discovered another that they
thought not of. As some being tempted to pride/ or world-
liaess; 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 Christy gi^iug 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 endangered 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 anytime more or less over-
come by temptation^, Christ in his tenderness relieves it with
aaercy 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
$m4. compassion towards the saints, in and under their temp-
tations.
, .(2.) Christ is compassionate towards them in their af-
flicftions ; ' 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^ Kings viii. IS.
VOX.. X. N
178 OJ* COMMtJN-ION WITH
first place, ours only by participation ; Col. i. 24. • We*^ iSilt
up the measure of the afflictioiis of Christ/ Two tibingfe
evidently manifest this compassionateness in Christ.
[1.] 'His interceding with his Father for theit relief;*
I Zech. i. 12. Christ ititercedeth on our behalf toot only ia re-
I spect of our sins, but also our sufferings; and when the
' work of our afflictions is accomplished. We shall hftve the
relief * he intercedes for. The Father always hears hito. And
ygire havfe not a deliverance from trouble, a te<iOVefing of h<^alth^
6ase of pain, freedom from any evil that 6ver laid llold upotl
us, but it is given us, on the intercession of JesUb Chrii^i*
Believers are unacquainted with their own conditioti,if they
look upon their mercies as dispensed in a Way of common
providence. And this may indeed be a causetrhy we es-
teem them no more, are no more thankful for them, nor
fruitful in the enjoyment of them ; We see not how, by whsi
ttieans, nor on what account they are dispensed to us. Hie
generation of the people of God in the world are at thiti day
dlive, undevoured, merely on the account of the iiitetcec^iott
of the Lord Jesus. His compassionateness huth been the
fountain of their deliverances. Hence oftentimes he tebu&es
their sufferings and afflictions, 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 tinto Mm,
yea, he doth it speedily. The controversy of Sioto leads on
the day of his vengeance ; Isa. xxxiv. 4. He looks upon them
sometimes in distress, arid Considers whsCtis the sta^te^f the
World in reference to them ; Zach. i. IL ' Wie have Walked
io and fro through the earth, and, behold, all the earth sittedi
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 coiidition <^f
the world in such a season ; they are at rest and quiet, their
hearts are abundantly satiated;^ they drink wine in boiris,
and send gifts one to another. Then Christ looks iomfi^
* TMT vraBnfjt&TM Christ! dao sunt genera : Wfortfif^eLr^f qnsB passes est in cofpor«
suo, tiv0^n^fjiArA, qua3 in Sanctis. Zanc. in. loc.
» Heb. vii. 25. >» Amos vi. 3— 6. Rer. xi. 10.
TME SON JESUS CHRIST. 179
who will come in for their succour ; Isa. lix* 16, 17. andfind-
ihgiione engaging himself for their relief, by the destruc-
tion of their adversaries, himself undertakes it. Now thi^
vengeance he accomplishes two ways.
1st. Temporally upon persons, kingdoms^ nations; and
countries, a type whereof you have, Isa. Ixiii. l-r6. Afs he*
did it upon the old Roman world ; Rev. vi. 16. and this also
he doth two ways.
(1st.) By calling out hei^e 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
iris pr^y.
(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
liears^ 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.
Jade 15. It is hence evident, that Christ abounds in pity
ttnd compassion towards his beloved. Instances might be
iuultiplied, but these things are obvious and occur to the
tiiDughts bf all.
- In answer to this, I place in the saints, chastity unto
Cbritst in every dtate and condition. That this might be the
iH&te of ihe churdh of Corinth, the apostle ^ade it his en-
8<eav6ur; 2 Cor. xi. 2, 3. 'I have espoused you to one hus-
btmd, thiat I may present you as a chaste virgin to Christ.
AiidTfear, lest by any means, as the serpent beguiled Eve
"through his subtlety, 60 your minds should be corrupted
f?l?ain;)he Isimplicitythat is in Christ.' And so is it said of
the fcUbwers of 4he Lamb, on. mount Sion, fiev. xiv. 4,
* These are they lihat are not defiled with women, for they are
Virgins :' what defilement that was they were firee from/ shall
1>e afterward declaied.
Now there are three things wherein this chastity xsonsists.
N 2
1^0 QF COMMUiriON WITH
(1.) The not taking any thing into their affections ani
esteem for those ends and purposes for which they have re*
ceiyed Jesus Christ. Here the Galatians failed in their coii-
jugal affection to Christ; they preserved not themselrei
chaste to him; they had received Christ for life, arid justi-
fication, and him only ; but being after awhile overcome wifli*
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 cl^Mirly
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 arid 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 ; aM
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 wfaidi
we are created unto in Christ Jesus, those that God hath
ordained that believers should walk in them, as to justifica-
tion jand acceptance with God, here called salvation, are ^-
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^eace in adulterous thoughts of that
♦kind. The chastity we owe unto him, requires another- frame.
«GaI. iii. 1. *Cor,LSO. <Boiii.^.4.
THK SON J£SUS GHRIST. 181
7be necesfiity^ usefulness, and excellency of gospel obedience
shall be afterward declared. It is marvellous to see how
bard 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
Qther, to some purpose or other/that they may dally withal.
Those that love him indeed, are otherwise minded.
V Herein then of all things, do the saints endeavour to
l^eep their affections chaste and loyal to Jesus Christ. He i^
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-
nents and withdraws himself, they still continue solitary in
a state of widowhood, refusing to be comforted, though many
ihings 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 fhis that the book of
Canticles affords us, we have in part spoken of before.
This doth he who hath communion with Christ; he
watcheth 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
op that I will do, or here and there I will watch and amend
i^yways; but instantly he cries, ' In the Lord Jesus, have I*
righteousness ;' 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
Clorist 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 io parte aliqua tandeni, &c.
s Isa. xlv. 34. Phil. iii. 9. Hab. ii. i. 4.
18i2 OF COMMUNION WITH
he gires him ta us, ' Vi^ariam navare aperam/ saiikTerWl-
Man^ to abide with us for ever^ for all those ends axid )>ui^
poses which he hath to fulfil towards us^ and upon us ; be
gives him to dwell in us, to keep us, and preserve us blasne^
less for himself; his name is in 'him, and with him; and it
is upon his account that' whatever is done to any of Ghrist^i^
is done to him, beosAise it is done to them in whom he is
and dwells by his Spirit. Now herein dp the saints pre-
serve their conjugal affections entire to Christ^^that tiiey la-
bour by all means not to grieve his Holy Spirit, which he
hath sent in his stead to abide with thenu 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 seniis hi& Spirit
to believers^
[1.] For their sanctification.
[2.] For their consolation ; to which two all the particular
acts of purging, teaching, anpinting, and the rest th^at are
ascribed to him may be referred. So tbe];'^ be two wii^FS
whereby we may grieve him.
Ist. 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 v^ he
works it in us ; Tit. iii. 6. and he persuades us to it, by those
motions of his which are not to be** quenched. Now this hi'
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, whei^
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 loytd and their affections;
chaste to Jesus Christ. They labour instantly not to grieve
h 2 Thess. V. 19.
TH« 50N JEjSUS, CHRIST. 193
liie Holy Spirit by loose aiid foolish, by careless aad. negli-
gent walking, which he hath sent to dwell and abide with
thi»a. Therefore, shall no aager, wrath, malioe,envy, dwell
in their hearts» because they are contrary to the holy meek
Sipirit of Christ which he hath given to dwell with them.
Thidy. attend to his motions, make use of his assistance, imt-
proYe 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 Jesua Christ.
2dly. As to consolation; this is the second gceat end
for which Christ gives and sends his Spirit to us, who from
thence by the way of eminency is called the Couiforter ; to
this end he seals us, anoints us, establishes us, and give us
fbeace and joy ; of all which I shall afterward speak at
large. Now thero be two ways, whereby he may be grieved
as to this end of his mission, and our chastity to Je&us Christ
thereby violated.
(lat.) By placing oui^ comforts and joys in other things^
c^d 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 way a of
the Spirit of God are grievous and burdensome to us, when
we say when will the sabbath be past that we may exact aU
our labours? when our delight and refreshment lies in earthly
things, we are unsuitable to Christ. May not his Spirit sayy
Why do I still abide with these poor souls? I provide them
joys unspeakable and glorious, but they refuse them for pe-
fishing things ; I provide them spiritual, eternal^ abiding
ccmsolations, and it is all rejected for a thing of noi^ht.
This Christ cannot bear ; wherefore believers are exceed^
ing careful in this, not to place their joy and consolation in
"tnvy tiumg 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 hearia, that the^
may not have giving affections to dying things ; they would
fain look on the world, as a crucified dead thing, thlEtt hath
neither form nor beauty ; and if at any times they have beefi
entangled with creatures and inferior contentment, and have
i 1^ Tim. iv. to.
184 OF COMMUNION WJTH
losft their better joys, they cry out to Christ, O regtow 1^
us the joys of thy Spirit ! -^ c
2dly . He is grieved when through darknesa and uabe^
lief we will not, do not receiye those consolations whicl^ jbe
tenders to us, and which he is abundantly willing that jv^..
should receive; but of this I shall have occasion to, ^^^i^^
afterward ihhandling our communion with the Holy.Ghost^::
(3.) In his institutions, or matter and manner of his. wor-
ship, Christ marrying his church to himself, taking it to timt
relation, still expresseth the main of their chaste and choicet,;
affections to him, to lie in their keeping his institutions; anil
his worship according to his appointment* The breaoh i^f
this he calls 'adultery* every where, and /whoredom V he is a.
jealous God, and he gives himself that title only, in respect,
of his institutions. And the whole apostacy of the Chrigr.
tian church unto false worship is called ^ f fornication,' and
the church that leads the others to false worship, the 'mo ther>.
of harlots/ Oh 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, institutioiM»,v
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 4)rin- .
ciple of his worship, either as to matter or manner. It waa
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 hand».?*r'
and, /In vain do you worship me, teaching for doctrines th^
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. xvi\. 5. .
THE SON. JESUS CHRIST. 185
bdonging to the worship of Ood, either as to matter or to
manner^ beyond the orderly observance of such circumstances
as necessarily attend such ordinances as Christ himself hath
mstitutedy lies at the bottom of all the horrible superstition
«id idolatry, of all the confusion, blood, persecution^ and
wtev^rthat have for so long a season spread themselves over
die* fai:^ of the Christian world ; and that it is the design of
a greiat^part of the revelation, to make a discovery of this
t^tb. And I doubt not but that the great controversy
wMch God hath had with this nation for so many years, and
inSiich he hath pursued with so much anger and indignation,
vhtB tipon this account ; that, contrary to that glorious light
of the gospel which shone among us; the wills and fancies
cfsien, under the name of order, decency, and the authority
of^ the church (a chimera that none knew what it was, nor
ifi^berein the power of it did consist, nor in whom reside)^
^refe '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 miore or
leffB, than what God doth so describe in the church of Israel,
Ezek. zvi* 25. and forwards. Hence was the Spirit of God
iii^firayer derided, hence was the powerful preaching of the
gospel despised, hence was the sabbath decried, hence was
h<Ainess stigmatized and persecuted ; to what end ? that
J^us 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-
brteed; 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 iiitroduced ; of all which there is not one word, tittle, or
ioia> in the whole book of God ; this then, they who hold
communion with Christ are careful of, they will admit of
ncitfiing, practice nothing in the worship of God, private or
pfiMtc, but what they have bis warrant for ; unless it comes
in his name, with ' Thus saith the Lord Jesus,^ they will not
heat^ an angel from heaven. They know the apostles them-
sdveis were: to teach the saints only what Christ commanded
thiem^; Matt, xxviii. 20. You know how many in this very
nation,, in the. days not long since passed, yea, how many
186 QF COMMUNIQN WlUft
ttiou6{^6i^ left their native soil, and went intQ a vast aad
howliag wildfM^aesct m the utmost parts of the world,, to. keep
iheix wuls undisfiled and chaste to their dear Lord Jeaiis^ as
iQ this of his worship afid institutions.
[2.] They readily embrace, repeiv^, wd practise evjesy
thing that the Lord Christ hath appointed. They inquire
diligently into his. mind and will, that they may know it^
They go to hin^ for directions, and beg of him to lead them
in the way they have not known. The 119th Paalm may be
^ pattern for this. How doth the good holy soul breathe after
instriiQtion in the ways and ordinances, the statutes aad
judgments of God? This, I say, they are tender in; whal^
ev^r is pf Chri$t^ they willingly: submit unto, accept of^ and
give iip themselyes to the cone^tant practice hereof* What^
ever comes on any other account they refuse.
(4.) Christ manifests and evidences his love to. his saints
in a ws^ of bounty, in that rich plentiful provision he makes
for themi It hath * pleased the Father that in him all fulness
should dwell;' Col. i. 19. and that for l^is end^ ' that of his
fulness we might all receive gcace for grace;' jFohni* 1& < E
shall not insist upon the particulars of that provision: wiich
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 abuorr
dant nxanner, or to do it richly in a way of bounty. WhatK
ever he gives us^ his grace to assist us, his presence to eom*^
fort us^ he doth it abundantly. You have the general asn
sertion of it, Rom* v. 20. ' Where sin abounded, ^race did
abound much more.' If grace abound much more in coo^
parison of sin, it is abundant grace indeed, as will easilyi be
granted by any that shall consider low sin hath abounded
and doth in every soul. Hence he is said to. be abie^ and
we are bid to expect that he should do for us e^ceediag
* abundantly above what we can ask or think ;' Eph. iiiL 36,
Is it pardoning mercy we receive of him ? why he, dotk abaof*
dantly pardon ; Isa. Iv. 7. he will multiply or add ta parde%
he will add pardon to pardon^ that grace and : meroy'shatt
abound above all our sins and iniquities. Is it the ^p^nlhie
gives us ? he sheds him upon us richly or abundantly ; T^
TUB SON JESUS QHRiST. 187
iii^ 6. not only hiddiog.us drink of th^ ws^ters p£ life fr^^ly^
but also bestowing bim la such a plentiful mesi^uFe tht^t
mors Qf water sbaJJl flow feoxa them that receive him ; John
vii. 38, 39* that they shall never thirst any more who ha?ro
drank of him. Is it gra^e that we receive of him? he give^
that also in a way of bounty; we receive abundance of
grace:; Rom. v. 17. ha abounds towards us in all wisdom
and prudence; Eph. i»I8« Hence is that invitation. Cant. v.. L
If in any things then we are straitened, it is in ourselves,
Christ deals bountifully with us. Indeed, the great ^in.ofbe-
lieyers is, that they make not use of Christ's bounty as they
pught to do ; that we da ivat every day take of him mercy
in abundance. The oil never ceaseth, till the vessels cease ,
sappliea from Christ.fa^il nat but only when our faith fails in
receiving thenu
4. Then our retuni to Christ is in a way of duty ; unta
Aia two tilings are required.
(1.) That we follow after and pmotise. holiness ^i. the
power qS 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. xxviiL. 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. 16. * live to him in all holy obei
dience, live to him as our Lord and King.' ' Not that I sup-?
pose there are peculiar precepts and a peculiar law <^ Je$U9
Oirist, 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
mU our souls,' which the law also required ; but that the Lord
Jesus having brought us into a condition of acceptance with
Ood^ wherein our obedience is well-pleasing to him, and we
l>chig to honour him as we honour the Father, that we have
aiespeot and peculiar regard to him in all our obedience ;
80 Tit* ii. 14. 'he hath purchased us unto himself;' and thus
lielievers do in their obedience, they eye Jesus Christ.
[1.] As the author of their faith and obedience, for whose
sake it ia given to them to believe ; Phil. i. 29. and who by
his Spirit works iiiat obedience in them. So the apostle,
Heb. xii. 1, 2. in the course of our obedience we still look
]88 OF COMMUNION WITH
to Je&us ' the author of our faith ;' faith is here both the {peace
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 therer
fore they look to Christ as he who bears the iniquity of their
holy things, who adds incense to their prayers, gathers out
ail 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 maybe 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
dieiice' 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
saj^ Come; and let him that readeth say. Gome ; even so come
Ldird Jesus/
■ »
CHAP. VI.
Ofetnnmmwm with Christ in purchased grace: purchased grace considered
in respect of its rise and fountain. The first rise of it, in the obedience
' cf Christ. Obedience properly ascribed to Christ, Two ways considered:
' * what it was, and wherein it did consist. Of his obedience to the law in
generaL Of the law of the Mediator, His habitual righteousness how
I fieeessary, as also his obedience to the law of the Mediatdr, Gfhisactuai
obedienee or active righteousness. All Christ* s obedience petformed as he
was Mediator. His active obedience for us. This proved at large ; Gal.
' iV. 4, 5. Rom. v. 19. Phil. lii. 19. Zach. lii. 3 — 6. One objection re-
* 'nii>ved. Considerations of Chrisfs active righteousness closed. Of the
' dea^ of Christy and its it^uence into our acceptation with God; a price;
* redemption, what it is, A saer^e ; atonement made therdty ; a pw
^miikment; satisfaction thereby. Jlie intercession of Christ; with its
is^htence into our acceptation with God,
«
C^tTB process is now to communion with Christy in purchased
^ce ; as it was before proposed. ' That we may know him,
a&id the power of his resurrection, and the fellowship of his
suffering, iand 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,
M, or doth by any means make us partakers of, or bestows
<m 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
fjbtisist.
' 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 COMMUNION WITH
1. It hath a threefold rise, sj^ring, or causality m 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 uu^
may be either referred to these heads, or to some things diat
are subservient to them, or consequents of them.
2. For the nature of this grace wherein ^e 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 Ood,
which makes a real cliange in us^ as to principle cund ope-
ration.
. (3.) Grace of privilege, which is mixed, as Vre- shall
shew, if I go forth to the hanxlling thereof.
Now, that we have communion with Christ in this par-
chased grace, is evident on this single consideration ; that
there is almost nothing that Christ hath done, whidhli^ 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. lu 11. Col. iii. 3. and buried with
him ; Rom. vi. 4. Col. ii. 12. we are quickened together with
him; Col. iL 13. risdn With him ; Col. iii. 1. 'He hath quick-*
toed us together with Christ, and bath raised us up togetheFi
and made us sit together in heavenly placies;' 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 thos^
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 pbwer of
which truth, we may have occasion hereafter to inquire into.
(1.) The first fountain and spring of this grace whereiil
we have our communion with Christ, is first to be considered ;•
and that is the obedience of his Hfe concerning which it mttsf
be declared,
[1.] Whatit is that is intende4 thereby ; aid wherein it
consisteth.
THE SON JESUS CHEIST. 191
[3.] What influence ijt 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 themselves^ unto
those of his life ; as will appear, and that necessarily from
the state and condition wherein we are.
[L] 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
lie could not be subject to, it becoming him to fulfil ^11
rigfatieousness ; Matt. iii. 15. as he spake in r^gferenee to a
itefwly instituted ceremony.
That obedience is properly ascribed unto Jesus Christ,
ad mediator, the Scripture is witness, both as to name and
thing. Heb. v. 8. ' Though he were a Son, yet learned he
obedi^dce. See.' yea, he was obedient in his sufferings, and it
W%^ that which gave life to his death ; Phil. ii. 8. He was
6l)^di6nt to death ; for therein, ' he did make his soul an of-
fering for sin ;' Isa. liii. 10. or 'his soul made an offering for
ein* as it is interpreted, ver. 12. He poured out his soul to
death, or his soul poured out itself nnto 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
Ufi work, he is called the ' Father's Servant;' Isa* xlii. 1. and
*-Vot htec iataioa^f latissime suinitar, ita ot sigBificet non niodo ro vopttfAOf, sed
et -qaicqiiid ullam squi atqae boni habet rationem ; nam lex -Mosis de hoc baptismo
iuhil prsescripserat. Grot.
. -Per hxeuoa^n Christas hie non designat justitiam legalem, sed at 4ta loqutliceat
p^iMnaleiD ; to «rgi«roy personae, et t^ tu&muv moneri. Wales.
e Tn ^vm K&^a^oq K<d iytof, Clem.
192 OF COMMUNION WITH
ver. 19. And he professes of himself that he 'came ihto 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 niediaT
tion, and as mediator, was obedient and did what he did,
willingly and cheerfully in obedience to Gk>d.
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, completOi exact con-
formity of the soul of Christ, to the will, mind, or.law of God;
or his perfect habitually inherent righteousness.* This. he
had nec^essarily from the grace of union, from whence it is,'
that that which was born of the virgin was a \ holy thing y
Luke i. 35. It was, I say, necessary consequentially tfaat;it
should be so ; though the effecting of it were by the firee
operations of the Spirit ; Luke ii. 52. He had an all-fulnesa
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. Arid
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 Christy 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 Dens confcrat,
non habens rationem eoruin quae in illis posuit, et dotiuni ac donor dm' que millos
Gontolit, et quibus eos exornavit et illastravit, inveniat eos stolldos. Saqe qulcqoid
habent angeli a Deo habent. Mercer, in loc.
TIfE 80ir J£SUS CHRIST. )03
A4t dtkeir c^eatnreti are depressed from perfection by this^
tbat they subsist in a created, dependent being, and so have
tfie fountain of what is cpmmunicated to them, without them.
But Ihe human nature of Christ subsists in the person of the
Sf&tioi God, and so hath th« bottom and fountain of Its ho-
lineffs, in the stricteist unity with itself*
2dly. The actual obedience of Christ <as was said) was
i^is' willing^ cheerful, obediential perfbrmahce of every thing,
Aity, or command, that Grod, 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
par^
(1st.) That whatever was required of us by virtue of any
law, l^t he did and fulfilled. Whatev^ was required of us
by tbe law of nature in our state of innocency^ whatever
kind of duty was added by morally positive, or ceremonial
ittfititutions, whatever is required of us in way of obedience
ip righteous^ judicial laws, he did it all. Hence be 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«
ho said, it became him to ^' fulfil all righteousness,' vavav 8c-
€aiLoa{fviiVs all manner of righteousness whatever; that is,
#t€ry thing that God required, as is evident from the appli-
cation of that general axiom to the baptism of John. I shall
MtHited for this to go to particular instances, in the duties
«Ctbe law of nature, to God and his parents; of morally
IKis]ti<re in the sabbath, and other acts of worships of the
ceremonial law, in circumcision, and observation of all the
fites of the judaical church; of the judicial, in paying tri-
btite to governors; it will sufBce^ I presume, that on the one
band he did no sin, neither was guile found in his mouth,
and, on the other, that he fulfilled all righteousness, and
ttiereupion the Father was always well pleased with him z
this was that which he owded of himself, that he came to
4b the will of God, and he did it.
^. (2dly.) There was a peculiar law of the Mediator, which
ce^ected himself merely, and contained all thos^ acts and
daties of his, which are not for our imitation. So that obe-
Mrntate. Bex.
VOJi. X- O
194 OF COMMUNION WlTIt
dietice which he shewed in dying, was peculiarly to Ihb' **l«^/;
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 do^n his life and take it again, and he was. obedient
thereunto. Hence we say, he, who is mediator, did. fiiopa^
things! merely as a man subject to the law of God iti general,
so he prayed for his persecutors, those that put him to.deatihl;
Luke xxiii. 24* some things as mediator; so he, prayeflfw.
his elect only ; John xvii. 9. There were not worse in the
world really and evidently, than many of themjthat crucified
him ; yet as a man, subject to the law, he forgave then^ and
prayed for them. When he prayed as mediator, bis Father
always heard him and answered him, John xi. 41. and in
the other prayers, he was accepted as one exactly performs
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.maa 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, sbould
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 Uavog, fit to do all that he had, to do
for us. This is the intendment of the apostle, Heb. vii. 26.
^ Proprium objectum obedientis est prsceptiim, taciturn vel ezpressam, id ^
Tolontus saperioris quocunque ipodo ionotescat. Tbom. 2. ^.q. S. 5. 0eat.ziaii*
18. Actsiii. S3. John xii. 49. xiv. 31. vi. 58. ▼. SO.
THE SON J£SUS CHRIjST. 1.95
»uch a one became us^ it was needful he should be such' a
0M/tfaat 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-
"bflshess, which was required at his hands. It' was therein
Miat be was able to do all that he did. So himself lays
^own 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 c6raplete and perfect
'sacrifice, nor have answered all the types and figures of him,
'4hat were ^complete, and without blemish; but now Christ
4iaviiig 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-
■jfore» 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,
wherein it is not coincident with his passive obedience as
they speak (for I know that expression is improper), it was
'idiat which was requisite for the discharging of his. office,
and is not imputed unto us, as though we had done it, though
the oTorcXlo/iara 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 itifliience into our justification and acceptation with
God, biit as it was preparatory to his blood-shedding and
oblation, which is the sole cause of our justification, the
« PnecipUur, Levit. xxii. 20. ne o^cratur pecus in quo. sit. b'b miim, id est
corporis vitium: a did efficitar /tAop/Moc 'ctijpa:' unde Christus dicitiur cl^fc«c« 'incuW
fiatnfl :' opponitor autem one to cnso, honest * integrum/ ibid. ver. 19. etsic Exod.
til. 6. pr?Bcipilur de agno paschaliiut iSt D*l^, id est • integer/ omnis scilicet vitSi €fx-
pers. Idem prscSpitur de agnis jugis sacrjficii ; JN^umb. xxviii. 3. quo ipsa n|auraiii
MOctitu Chiisti tanquam victioMB praefigurtUB sunt Piscat. in 1 Pet. i. 19.
,- o 2 '■■•"■
196 OF COMMUNION WITH
whole righteousnesB which is imputed to ufi arising frpm
thence*
(2dly.) That it may be considered two ways ;
[IsL] 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 itis imp«ted to us,
or is part of that, upon the account whereof, we are justified.
(3dly0 That this obedience of Christ being done for us,
is- reckoned gracic^usly of God, unto us, and upon the ac-
count thereof are we accepted as righteous before him. Mjr
intendment is not to handle this difference in the way of a
controversy, but to give such an understanding of the wbole
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 Idediator,
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
world,' and did and suffered, whatever he did or suffered, ia
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 steady. 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 JKSU« CHRIST. 197
tiiat we might not be condemned^ but accepted of Ood. It
was all to this 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 condemning 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 {nrh vofiov yavSjievog, * 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 acti?e 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 {kovoc 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 hlibitual
grace, and infinite virtue and worth from the dignity of his
person; and surely he yielded not that long course of aH
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 bis 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 did 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 kw also was his subjectiofi
voluntary; and that not only consequentially, because be
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,
exemp)ted^ and lifted above that law by the hypostatical
union ; yet when I say his subjection hereunto was volun-
198 OF COMMUNION WITH
tftry, I do not intend that . it was merely arbitrary and at
choice, whether he would yield obedience^ linto it or no;
but on supposition of his undertaking to be a mediator, it
was necessary it should be so ; but that he voluntarily arid
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 froinsin, as the baptism of John ; which he had no
need of himself. This therefore must needs be f6r«».
[Sthly,] That the obedience of Christ cannot be reckoned
.amoiigst his sufferings, but is clearly distinct from it, as to
all formalities. Doing is one thing, suffering another ; they
are in diversie predicaments, and cannot be coincident. .
See then briefly what we have obtained by those consi-
derations ; and then } shall intimate what is the stream
issuing from this first spring ^r fountain of purchased grace,
with what irifiuence 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 €or
himself, but, for us, and in our stead. It is true, it miist
needs be, that whilst he had his conversation in the flesh he
' Obedientia importat necessitatem respecta ejus quod precipitor, et ToIimUten
respectu impletioni:) prxcepti. Thorn. 3. q. 47. 2. 2.
f In Tita passivam habuit actionem ; in roorte passionem acttvam mtin^ ; dum
salatem operatur in medio terne. Bern. Ser. 4.
THS^ 80K JESUS CHTRIilT. 199
inust be most perfectly and absolutely holy ; but yet the
prime intendment of his accomplishing of holiness, which
fCdnsistsin the complete obedience of his whole life to any
law of Go.d, that was no less for us/ than his suffering death ;
that this is ^, the apostle tells us. Gal. iv. 4, 6. ' God sent
, forth his Son, made of a woman, made under the law, to re-
tlee'm them that were under the law;' this Scripture formerly
hamed, must be a little farther insisted on. He was both
inade of a woman, and made under the law, that is, obedient
ito 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 v7ro vojaov yev6fievo(;p 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
'^ose two expressions * made of a woman, niade under the
law,' the apostle doth not knit his incarnation and death to-»
gether, with an exclusion of the obedience of his life. And
be 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 t6 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 bie
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 reckpned 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
aOO OF COMMUNION WIT»r
penalty of the law, we are freed from it. I a&Bwer,
Cbrt9t undergo death ? Merely as it waa penaL Bow them
are we delivered from death ? Merely as it is penal. Yet we
must die still, yea, as the last coaflict with the effects of eua^
as a passage to our Father, we must die* WeH then, Christ
yielded perfect obedience to the law, but how did he do ii?
Purely as it stood in that conditional, * do this and live ^ he
did it in the str^igth of the grace he had Feceivied; he did
it as a means of life, to procure life by it, as the tenor of «
coTenant* Are we then freed from this obedience? Yc%
but how far ? From doing it in our own strength, from doiag
it for this end, that we may obtain. life everlasting* It ia
vain that some say confidently, that we must yet wiork for
life ; it is all oj;ie as to s.ay> we are yet under the old cove^
napt,- ' hoc fac et vives :' we are not freed from obedieaee»
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 ff^ft
gift came upon all men unto justification of life : by iihe obe^
dience of one many shall be made righteous,' saith the Holj
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 SiKolwpa, is opposed wapawvwfian, the
r^hteousness to the fault. The fault was an active tarans^
gression of the law, and the obedience opposed to it imist
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
^troy but to fulfil the law ; Matt. v. 17. that was the de^
sign of his coming; and so forus» he came to fulfil the law
for us, Isa. ix. 6. and bom to us ', Luke ii. IL lUs also
waa in that will of the Father, which out of his infinite lore
he came to accomplish. It cannot clearly be evinced '
that there is any &uch thing in propriety of speech, as pas^
sive obedience ; obeying is doing, to which passion or suf^
fering cannot belong ; I kiiow it is con^imonly called so, when
men obey until they auffer ; but properly it is not so.
So also, PbiL iii. 9. ' And be found in him, not having my
my own righteousness which is of the law, but that which
ia Ibfougk th^ faitk of Christy the rigkieousbe^ wliich is of
Giod by ikith/ The righteousness we recei^ is opposed to
our own obedience to the law ; opposed to it^ aot as som^
• thing in another kind^ but as something in the same kind;,
exeliiding that from such an end which the other obtaintb.
Now this is the obedience of Christ to the law> hii^sdif
tkereby being ' made to ns righteousness ;* 1 Cor; i. 30»
Rom. y. 10. the issvie of the death of Christ is placed
uppn reconciliation, that is, a slaying of the enmity and re-
sting us into that condition of peace and friendship,
wjiierein Adam was befpre his feU. But is there no more to
be done ? Notwithstanding that there was no wrath due to
Adw^A yet he wa^ to obey if he would enjoy eternal life.
Son^thing tjbieFe is moreover to be done in respect of us, if
after the slaying of the ennuty and reconciliation made, w«
sliaU enjoy life ; ' bei^g reconciled by his death ;' we are
B^Ted l^ that perfect obedience which in his Hfe he yielded
to the law of God. There is distinct mention made of re^
conciliation, through a non-imputation of sin; as Psal.
XJ^Ui 1. Luke i. 77. Rom. iii. 25. 2 Cor. v. 19. and justifi*
cation through an imputation of righteousness; Jerenu
jiXMi^ 6. Rom. iv. 5. 1 Cor. i. 3,0. aldiough these things are
ao jkv from being separated, that they are reciprocally afr
finned of e^e another ; which, as it doth not ennce an idenr
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 justi^oation before the Lord, Zech. iii. 3-^. two things
ar« tiiere e^i^pressed to belong to our free acceptation before
Qod. U The taking away of the guilt of our sin, our filthy
robes; this is done by the death of Christ. Remission of
san is the proper fruit therepC hiut there is more also re-
quired, !e¥en a collation of righteousness, and thereby a
right to life eternal ; this is here called 'fine change of rai^
ment)' so the Holy Qhost expresses it again, Isa. Ixt 10.
wh^e be calls it plainly the ' garment of aaJvation,' and the
' robe of righteousness ;' now this is only made ours by the
obedience of Christ, as the other by hjs death.
Otfj. But if this be so, then are we as righteous as Christ
himself, being righteous with his righteousness.
Ans. But first, here is a gf eat difierence, if it were no more
202 OF COMMUNION WITfl
than that this righteousness was inherent in Christ, and pr6^
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 ;
80 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
^f it into our -acceptation with God. Whereas the guilt of
«in, and our obnoxiousness to punishment oh 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 tbe
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
Buffered.*"
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.
•
^- Tanta-ne me tenuit vivendi, nate,voIaptasy
(Jt pro roe hostili paterersuccedere dextne,
Quero genu! ? tuane base genitor per vulneraaerTor,
Morte tua vivens t — Virgil ^neid. x. 846.
' Vindic. Eran. tap. 20--29.
THX SON JESUS CHRIST^ 203
[IJ Of a Price. ^
[2.] Of a Sacrifice.
[3.] Of al 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 communionwith
Christ. ^ ■
[1.] It is a price. ' We are bought with a price ;' 1 Cor.
vi..20. 'being not redeemed with silver and gold, and cor-
ruptible things, but with the precious blood of Christ;
I 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 ; I 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 thd
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 fhess. 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 ;Msa. xlii. 7. xlix. 9. prisoners in the pit wherein
ihere 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.
, Sdly^ 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. ii. 6. he is the judge and lawgiver; James iv. 12. to
^ Nil quidem emitur, nisi mterrenieDte pretio ; sed hoc taroen additum magnani
eipphasin habet.— Bes*
204 OF COMMUNION WITH
Bin 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
^ bis wrath are men obnoxious/ John iii. 36. and lie under
1% by the sentence of the law, which is their prison.
4tfaly. The miseries that attend this condition are innu*
merable. Bondage tp Satan, sin, and die world, comprises
the sum of them, from all which we are delivered by the
death of Christ as a price or ransom. ' God hath deliy^red
us from the power of darkness, and hath translated us into
the kingdom of his dear Son, in whom we haye redemption
thpQugh his blood ;' Col. i. 13^ 14. and he ' redeems us from
all ipiquity ;' Tit. ii. 14. ' from our vain conversation ;' 1 Pet.
i. 18, 19. even from the guilt and power of our sip, pur-
chatsing us to himself ' a peculiar people zealous of good
works;' Tit. ii. 14. so dying for the 'redemption of trans-*
gressprs;' Heb* ht* 15. redeeming us also frcMn the world;
Gal. iv. 6.
6thJy. 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 ate delivered ; Rev. ii. 6^
This the Holy Ghost frequently insists on ; Rom. iii. 24,
2)5w ^ 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 righteousness 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 infiueuce into the pro-
curement of that grace wherein we hold commuqion 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 ablatipQ3 and bumt-^offerings of the law was pre-
figured- And that body he offer^ ; Heb. x. 10. that is, his
wl^ole human nf^ti^re^ for ' his soul also was made an ofier-'
ing.for sin; Isa. liii. 10. on which account he is ^aid 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 $f and
thia be did willingly; as became him who was to be a saci>
fice. The law of this obedience being written in his heaxt ;
Psal. xL 9. that is, he* bad a readiness, willingness, desire
foir its performance.
Now the end of sacrifices, such as his wa$, bloody and
for s^n, 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
nlBLture. 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 — \Q\
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. 6. 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-
tare to bear sin, see Deut. xix. 5. xx. 17. Numb. xiv. 33.
Eph. xviii. 20. The nature, kind, matter, and manner of
lids punishment I have, as I said before, elsewhere dis^
cussed.
Now bearing of punishment tends directly to the giving
^ Obsenratom est a sacrificautibus, ut si hostUt quas ad aras daceretor, faiaset Te-
benienter relactata, ostendissetqutf se inTilam altaribas admoveri, amoreretar, quia
Invito Deo earn dferri potabant ) qos vera stetisset oblata, banc Tolenti auBaiiii
dari exUtimabant. Macrob, Satomal. lib. 3. — Hoc qaoqoe notanduiDy vitulos ad
aras humeris hominum ailatos non fere litare ; sicot nee claudicante, nee aliena hbs-
tia placari decs ; neqae trabente se ab aris.— ^Plin. lib. 8. cap. 45.
206 OF COMMUNION WITH .
iatiEfaction to him who was offended, tod on that ac<K>t»it
inflicted the punishment. Justice candesire no mor&tiian 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 gf that grace
wherein we have communion with him ; for, as wiU appear
in our process, the singlie 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.
[L] 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 havipg
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 himof the engagement made to him,
"> Rom. IT. 55.
THE SOX JK8US CHRIST.
20i
or the redemption of sinners by his blood, and the making
out the good things to them which were procured thereby ',
alQd so this appearance of his hath an influence into pur-
chased grace, inasmuch as thereby he puts his claim for it
m our behalf.
[2.] He procureth the Holy Spirit for us, effectually to
collate and bestow all this purchased grace upon us. That
be would do this, and doth it for us, we have his engage-
ment; John xi?. 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.
■■■ >
J%e nature of purckated grace ; referred to three heade. 1. Cf pur oe-
citation with God. Two parts of it » Ofthegraceofsanctifieation. Tho
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^
|(ons^ nor our services. Sin makes a separation between God
fiud us ; that state, with all its consequences, and attendant
cies, is not my business to unfold. The first issue of purr
chased grace, is to restore us into a state of acceptation ; and
thi sis done two ways.
.. <L) By a removal of that for which we are refused, the
l^auseof 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
80 we should not be under displeasure ; but also that was to
be given unto us, that makes us the objects of God's delight
« ^hn iii. 36. £ph. iii. 2.
208 OF COMMUNION WITH
end pleamret^ on the account of the want whereof we are
di«titnced from God.
(1.) It giTes a reiftoval of that for which we are refused^
Thit» i» sin in the guilty and all the attendancies thereof.
The first issue of purchased grace tends to the taking away
of sin in its guilty that it shall not bind over the soul to the
wages of it, which is death.'
How this is accomplished and brought about by Christy
was evidenced in the close of the foregoing chapter. Itia the
fruit and effect of liis 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 tis, deliveiB us from this condition. - And thus far, the
Ifoath 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 tothat 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
Tiieee two things, then, complete our grace of accepla-
tiOH; sin being removed, and righteousness bestowed, we
have peace with God ; are continually accepted before him.
fliere 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 4 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«
Itcly cancellied, and nailed up for all to see it? So hath Christ
dealt "with that which was against us ; and not only so, but
sdso 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 pniirchased 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 4 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 cfan bring
a clean thing from that which is unclean;' Job xiv. 4..
' That wbich is bom of the flesh is flesh ;' John iii. 6. It is
in the pollution of our blood that we are bom, 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
ftT6 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 hot 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 be perfected for
ever them that are srvuctified ;' 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 ;
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 thein 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 promiseth ito us, as pur-
chased by him for us. He is the pure water, wherewith we
are sprinkled fijbm all our sins. That spiritof 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 thatalso in a
threefold gradation.
[L] 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 primie 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 oA 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. 6. 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 Vwill
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 commimion with the
Holy Ghost.
These are the things wherein we have communion with
Christ, asjto 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,
L 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.
TJHE SON JESUS CHRIST, 213
ox
CHAP. VIII.
H9W the taints hold communion with Christ as to their aceeptaiionwith God*
What is required 07i the part of Christ, hereunto; in his intention ; in
the declaration thereof. The sum of our acceptation with God, wherein it
consists^ What is required on the part of believers to this eomrnunion; tmd
how they hold it with Christ, Some objections proposed to eonsideratien:
why the elect are not accepted immediately on the undertdhingf and the
death of Christ; in what sense they are so, Christ a common ovpMic
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. The grounds, causes and ends of it manifested.
Its proper place in the new covenant. How the saints in particular hold
eamnmnion with Christ in this purchased grace. They approve of this
righteousness ; the grounds thereof Refect their own ; the grounds
thereof. The commutation of sin and righteousness between Christ and
heUevers; some objections answered.
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 he did, he did not for himself, but for us.
[2.] What he suffered, he suffered not for himself, but for
iis. 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 aiid purpose, and that only.
Now this is most evident.
[1.] What he did, he did for us, and not for himsel£»
' He was made under the law, that we might receive the
adoption of sons ;' Gal. iv. 4, 6. He was made under the
law, that is, in that condition that he was obnoxious to the
will and commands of it; and why was this? To what, end ?
214 OF COMMUNION WITH
For himself? No, but to redeem us, is the aim of all that he
did, of all his obedience T 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
thi;augh the truth.* 'J sanctify myself,' dedicate and set
myself apart to all that work I have to do. I came not to
4o 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-
sotn/it was the testimony he bare to all he die! 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?' Matt. iii. 14, 16. as if he had said, thou hast no n^ed
at all of it. But, says Christ, ' SuflRer us now fpr 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 dear; 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 splemn
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, Uhe just for the unjust, that he might
bring 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 soy JESUS CHRIST. ^16
pel tenders of that comjplete righteoasness and acceptation
with God, which ariseth from his perfect obedience and suf-
ferings. Now they are twofold.
[IJ} Declaratory, in the conditional promises of the goft-
peL John vii. 37. Matt. xi. 28. ' He that believeth sh^ be
saved ;' ' Come to me and you shall have life ;' ' As the ser-
pent was liffed up, &c.' ' Christ is the end of tjie law for
righteousness to them that believe.;' Rom. 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 effeci-
tually held out, will not enable any of his for that reception
of his righteousness, which is necessary to interest them
therein; 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 Mead to hear his voice;'
John V. 26. and to work in them, whatever is required of thetei
to make them partakers of his righteoosnessi and a^^^^pted
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, idtirring them up to a desire
and valuation of it ; and lastly, effectually bestows it upoli
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.
1st. That satisfaction be made for our disobedience, fo^
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 COMMUNIOlf WITH
«
of Christ ; Ood ' made bim to be sin for us ;' 2 Gor. ▼• 2L a
•cnrse;' Gal. iii, 13. On tbis account we bave our absolu-
tion« our acquitment from tbe guilt of sin^ tbe sentence of
tbe law, the wratb of God ; Rom. viii. 33. 38. We are jus-
tified, acquitted, freed from condemnation, because it was
Cbrist that died ; ' he bare our sins in bis body on the tree ;'
1 Pet.ii. 24.
2dly. That the righteousness of tbe law be fulfilled; and
the obedience performed that is required at our bands ; 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 tbe guilt of sin ; that our dis*
obedience be not charged upon us. , This we have by tbe
death of Christ, our sins being imputed to him, shall hot 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 tbis we have
by tbe 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 bold 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. LocA
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 tJiem lying
against tbe first part of our acceptation with God, the other
against the latter.
Ob. 1. For our absolution, by and upon the death of
THE SON JESUS CHRIST. 21T
Christ, it may be saidy 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-^
toally absolved, at the death of Christ, or at least so soon as
tiiey are bom, 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
tfaey 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 tU3, 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
froits 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 pf 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 suflFered.
Hence he is the ' Mediator between God and man ;' 1 Tim.
ii. 6. 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. 16 — 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-
rjohniii.36.
218 OF COMMUNION WITH
▼enant are at large insisted on, Isa. Uii. snmmed iip« Psal.
xl. 7, 8. Heb. x. 8—10. Hence the Father became to be his
Ood which is a covenant expression ; Psal. Ixxxix. 26. Hebw
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
diis 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,- 1 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 them 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 fruits 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 theiiu 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 u^f on his imdertaking 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,
8iitety« 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«-
jsolved, 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
tiis undertakings, he was immediately absolved upon his
faidifulness, 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
bis absolution doth Christ express his confidence of; Isa. I.
6-^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 bAI
good things he aimed at, and which his soul desired. Here-
on are all the promises 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. foun(ied>
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, absolvecf,
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 die co-
venant; compact, and convention, that was between him and
the Mediator, that those in whose stead he was, should ob-
tain, and have-bestowed on them, all the fruits of his death,
in reconciliation with^^od; 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 where 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. 6 — 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.] The end of the dispensation of grace being to glo-
rify the whole Trinity, the order fixed oh, and 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 Soui
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, 6. 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
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 shoiUd 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 righteousr
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 ipmiediate end of electing love ; and proposes the con-<
THE SON JESU^ CHltlST. §§5
of that love> as a motive ib holiness ; 1 Jon&
iv. 8—10.
(2dly.) It is so also of the exceeding love of the Son,
whereof the testimonies are inniiirierftble. I shall give b(ii
One or two ; Tit. ii. 14. * who gave himself for \it, t^sli h^
iiitght fedeem us from all iniquity^ and purify to himi^elf d
peculiar people zealous of good works.' This was iM sStii;
Bis 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 wat6r bjr
{b^ Word ; that he might present it t6 hitnself a glorious
diurcb, hot having spot, or wrinkle, or any sticb thing; bti^
that it should be holy and without blemish ;* 2 Cot. V, 16.
Rbin. vi. 5,
(3dly.) It is the very work of the love of the Holy Ghost j
his whbfe work upon us. Hi tfs, for lis, consist rn preparing
6t us for obedience, enabfitf^ of us thereunto, sind bringing
forth £he fruits of it in lif^ ^ arid this h6 doth' itf oj)^bsition'
i6 a trghteousnesi^ 6f orir oWrf, erttiki befo^re ii, Ot to be made
ttp by it ;■ Tit. iif . 5; I nefetf not irfiist 6ri tMs ; the fruits' of
tkt Spiii m to art kri6W6 ; G^l v. 2*2;
AM thus have ^e a' twofold bottom^ 6f the n^ces^ity 6t
otr^ obedieiiJce and ^^r^ohal holin^s^; God hath appoiril!^'df
H; hef requires it.* And it is an eminent immediate end 63^
the distinct dispensation of Fal£h6i^, Son, arid Holy Ghost,
ftr the work of our salvation; If God^s sovereignty ov6r ud
is to be owned ; if his love towards uis be to be regarded; i^
ihe whole W6rk di the evei^ bfesised Trinity, for us, in! us, be
of any momen't, our bbedrenCe is h^cessaty.
(X) K ii^ hetiessary in respfect of tiie end' thereof j and
fliat Whether you 6onsid*^if God, Ourselves, 6)c the Woifld.
[ll] Th'6'6nd of our obedi'eiice in respect' of God, is, his
^o'^ arid honour; Mali'. 6. This is God's honour, all tfral'
tWft' give hite. ft is tru^, he will take his honour froni fe
^tfbirf^^t aiid^ proudest rebel in the World ; but all' we give
fciin, is in' our obedience. The glorifying of God by oiir
6f>ediienc^, is all that We are or can be. l^articulaTly^
I'st. It is the glory of the i^'ather. Matt. V. 16. ' Let yoiii^
Aj^t ^o shine before men, that they may se^ yOuJr good!
wbits, and glorify your Father which is in heaveii.' Bvoiir
talking in the light of faith, d'otti glory arise to th6 Fathei^.
VOL. X* Q
226 OF COMMUNION WITH
The fruits of his love, of his grace^ of his kiadness, are seen
upon us ; and God is glorified in our behalf. And,
2dly. Th^ 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
xviu 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 pf 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 sufficient to evince
a necessity of our obedience, Ve must suppose ourselves to
speak with a sort of men, who regard neither the sovereignty
npr 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 thre^
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 JC8US CHRIST. 227
righteousness, and hdliness of truth/ This was that^ which
originally was attended with power and dominion; is still
all that is beatitiful or comely in the world. How it makes
men honourable and precipus in the sight of Qod, 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 abomination he bath
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 peace to
them saith my Cfod ;' Isa. xlviii. 21. There is no peace, rest,
or quietness, in a distance, separation, or alienation from
Qod. 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
ihe 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-
staiiding 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 bonum^
[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
s^meof 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
q2
2S8 OF COMMUNION WITH
false accusations ; that whereas their ^aaliet aad hatred of
the ways of God^ hath provoked them to speaks maimer 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; Johnzvii*23. (2dly.) Hereafter; It is said that the
saints shall judge the world : it is on this as well as upon odier
considerations. Their good works, their righteousness, their
holiness, shall be brought forth, and manifested to all the
world, and t^e ri^teousness of God's judgments against
wicked men, be thence evinced. See, says Christy these are
they that I own, whom you so despised and abhorred f and
see, their works following them^ this and that they have
done, when you wallowed in your abominations; MatL xxv.
42,43,
2dly. The conversion of others. I Pet* ii« 12. ' Having
ybur conversation honest among the GentQes, that wherein
they spake against you as evil doers, beholding your good
works, they may glorify Gt)d 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 juidgments
from the residue of men, as ten good men woald have pre-
served Sodom ;* partly by their real communication of gpood
to them, with whom they have to do in their generation. BW
Iines» make» a man a good man>, us^l to^ ail, and odiersr
eat of the fruits of one Spirit, that he tHings- foFth conti-
lyually.
4thly. It is necessary in respect of tiie date and condi-
tion of justified persons; and that whethev you consider
their relative state of acceptation, or their state of saaetifi-
oation.
(1st.) They are accepted and receivcNl into ftiendsUp-
wth a holy God ; a God of purer eyes than to behold i^ii^
quity ; who hates every unclean thing. And is it not neces-
sary that they should be holy, who are admitted mt» his
* G«B. xvin. 3Sfc ▼. 3$^.
THE SON JSSUS GHltlST. 229
presence, walk in bis sight, yea, lay in his bosbm ? Should
they not with all diligence cleanse themselves from all poUn-f
tton of flesh and spirit, and perfect holiness in the fbar of
the Lord?
2dly. In respect of sancti6cation. We have in ns 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 give him to the old man to be
devoured ?
dthly. 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 nxeans 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 sid-
vation. And therefore, he that hath hope of eternal life,
pturifies 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 f 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. Hei1iuM[.upon these
acconnts doth not tbink universal holiness and obedience to
be of indispensible necessity, unless also it be exalted into
Ae room of the obedience and righteousness of Christ, let
him be filthy still.
b 3 C«r. viL 1.
« Rom. vi. 33. H«b. xi. 6. Gen. xv, 1. Psal. xix. II. MiK It. Matt. r. IS. x. 4f .
Sqni.i3rw 4. CdI^U. lS.ilkS4k Hdux. 3& xi. 36. 9 Bet.iL 31.
930 CMT COHMUNIOir WITH-
•These objections being removed^ i|||d havrng at tbeeir^
tranee of this chapter^ declared i;?hat is done on the part of
Christy aft to our fellowship with him in this purchased grace;
as to our acceptation with God ; it remains.
(2.y That I now shew, what also is required and per*
fdrmed on ou? part, for the completing thereof. Thiir dien
consists in the ensuing padrticulars.
[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 supposethfiye
things.
■ 1st. Their clear and fuU conviction of the. necessity of a
righteousness, wherewithrto appear before Grod. This is al-
ways in their thoughts ; this in their whole lives they take
for granted. Many men spend their days in obstinacy a^d
hardness, adding drunkenness unto thirst, never bncein^
quiring what their condition shall be^ when they enteirinto
eternity. Others trifle away their time and their souls,
sowing the wind of empty hopes, and preparing to reap »
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 arigh-^
teousness, wherewith to appear before Giod. The holiness of
God's nature, the righteousness of his government,, the seve-
rity of his law, the terror of his wraths aro always before
them. They have been all convinced of sin, and h^ve looked
on themselves as ready to sink under the vengeance, due td
it. They have all cried, ^ Men and brethren, what shall, we
da 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 tOi stand before
him : and they know what will be the cry.oneday^. of those
who now bear up themselves, as if they were otherwise
minded ; Isa. liii. 1&. Mich. vii. Q,l.
2dly . They weigh their own righteousness in. the baiancei^ .
and find it wanting.. And this two ways..
(Ist.) In general, and upon the whole of the matter, at
their first setting themselves before God. When men sure
convinced of the necessity of a righteousness, they catch at
*
THE SOiiT JESUS C^IST. 2&1
every thing that presents itsdf to them for relief. Like men
leady to sink in deep waters, catch at that which is next, to
aave them from drowning, which sometimes proves a rotten
i|tick, 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, ^nd in hope^ but kept
them from submitting to the righteousness of Qt)d. Here
many perish, and never get one step nearer Ood all their
days. This the saints renounce ; they have no confidence
in the fiesh; they know that all they can do, all that the
]jaw 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. Hiis
keeps their souls humble, full of a sense of their own vileness
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^
ceptedwith 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,
«o 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 choic6.:^e^ormances. Lord'
virhat 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 I did in bay 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 Clmsl,^
Neh.xiu. !«•
Wh^^ k§ is highest in duties of sanctifipaUQQ and boIinesH^
i£f clearest^ ju the apprehension of his own unprofit^|>lei|f»ss,
and rejects every tI>ought tl^at might ^ris^ in \^i^ he^ri, of
setting his peace in them, or jfipon thep. I}e ffay^ to }ii^
soul, Po these things seem something to (bee 1 Alas.! thpii
bast to dp vfith an infinitely righteous God, who loo)^^
through and through all that vanity, which thou ar^ but little
acquain|;ed withal ; and should he deal with the^, ^cpQ|x}ing
to thy best wprks, thou must perish.
3dly. They approve of, value and rejoice in this righter
outness, fpr their acceptation, which tiie Lord Jesus hath
yvfpv^gh^ out, and provided for them ; this being discovered
f,q ^hepf), tl^ey i^pprpv^ of it witl^ all their hearts, and rest in
\^ ; I^a. ^Iv. 24. - Surely shall pne say, in the Lord have |l
ffghtepusness ^n4 sti^pgth.' This is t^^ir vpicp and lan-
gi^e^ when pnce the righteousness of Gpd in Christ is
Q^f^de known upto t]|em i \kfT^ is righteousi^efiQ indeed, here
b^ve I rest for my sou|. Like the merchant-mai^ in thf
gospel. Matt. xii). 45, 46. that finds the pearl of price ; I bad
been searching up and down, I looked this an4 ihat i|iray fpi'
belp, but it was fay ^way ; I spent my strei^gt^ for that
which was not bread ; here is that, indeed, wl^icb nia^es me
rich for ever. Wh^n firs^ the righteousness of (Christ, for
{acceptation with 6pd, is reyealed to a poor Ifiboifring souji,
that hath spught for rest and hath fpund none, h^ \s s^iprised
f^)d amazed, and is not able to contain itself : and such ^l on^
alwaygf in his heart approye^ this righteousness on ^, $iv^P^4
f^cponnt.
(1st) A$ full of infinite wisdom. Unto then\tb^b?Upve,
faith ^he apostle, Christ prucifi^d, is ' the lyi^doin of God t
1 Cor. i. 24. They ^ee infinite wisdom in tl)i§ vfeff of their
{acceptation with God. In what darkness, sayf such a p^fv
in \vhat straits, in what entanglements, ^as n^y poo.r §o^) 1
How little able was | to look thrpngh t)ie clQuds s^nd per**
plexities wherewith I was encompassed ? I lool^e^ i^W^^
and there was nothing but sin, horror^ fear, trem|;ilings ; J
lopked upwards^ and saw nothing ]3ut wra^h, curses, and
vengeance. I knew that Godw^s a holy and righteous Gq^^
(ind th^t no unclean thing should abide before him.; I knew
that I was a ppor, vile, unclean, and sinful creature* a^d how
to bring these two together in pf^ce, I knew not. But ia the
righteou€fiie$s of Christy doth a worl4 of wisdom open itself,
dispelling all difficulties and darkness, and manifesting a
reconciliation of all this. ^ O the depth of the riches of th^
wisdom and knof\^I^dge of Qod!' Ropa. xi« 33, Col. ii, 3,l)^t
of this before.
(2dly.) As full of grape. He knows that sin had shut Up
(l^e whole way of grace towards him* wd whereet^ God aims
^t, nothing sp much a^ the manifestation of his grace, he
was utterly cut short of it. Now to have a complete righte-
puspess proyided, ap4 yet abundance of grace manifested,
exceedingly (lelights the soul ; to have Ood's dealing with
hia persop, p.11 grape, and dealing with his righteousness, aU
jufl|tice, takes up his thoughts. God every where assui^^s ua>
that; this riglitepu^npss is of grace. It is ^by grace, and no
more of works ;' Rom. xi. 6. as the apostle at large sets it
fl^t, Eph, ii. 7—^9. It is f^rom riches of grace and kind-
ness, that t^e prpyisiop of this righteousness is made ; it is
of m^e grs^cp that it is bestowed on us, it is not at all of
lyorks^ : ti^Qvigh it be in itsqlf a righteousness of works, yet
to us, it l^ of n^^re grape. So Tit. iii. 4 — 7. ' But after that
the kindnpss and love of Qod our Saviouir toward man apr
ppared, po^ by works of righteousness which we have done,
but ^^cording to his mercy he saved us, by the washing of
regeneration^ ^nd renewipg of the Holy Ghost ; which he
shed on i^s abundantly, through Jesus Christ our Saviour :
that ^eipg justified by his grace, we should/be made heirs
apQording tp the hope qf eternal life.' The rise of all' this
dispensation is kindnpss apd lo v^, that is> grace ; ver. 4. The
way of communication, negatively, is not by works of righted
ousnesa that we have done ; positively, by the communir
potion pf the, ^oly Ghqst ; y^r. 6. the means of wbo^e fto-
curem6i\t, i^ Jpsu^ Christ ; yer^ 6. and the wojtk itself is
^y g'^ep ; rer. 7- Hpre^ is use made of every woi»d abnoat,
wheret^y ^^le exppeding rich grace, kindness, meroy, and
gqptdpesf^. pf God qiay be expressed, all concurring in this
lyo^. iV^ I* l^/on^T^mc* bis goodness, benignity, readiness
t9i 6pmm\in^ca^ pf himself, and his good things, that may be
profitably to us^ % <lti\avOpw7ria, mercy, love, isind propen*
ftity 9I WAd to help, asaist, relieve them of whom he speaks,
tpyifard^ yifhpm h? ia so^ affected ; and IXcoc^ mercy^ forgive^
neij^ p^omp^ssipou tend^roesB, to them that suffer ; and x^Ci
234 OF COMMUNION WITH
free pardoning bounty, undeserved love: and all this isr
said to be rov dcov atamipo^ ; 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, l^ixhtVf he poured him out, as water out of a vessel,
vnthout stop and hesitation, and that not in a small mea?
sure, but irXowrUag, richly and in abundance ; whence, as 10
the work itself, it is emphatically said, ^iKmbAbrrt^ rn iKdvav
Xi^i ; justified by the grace of him, who is such a one^
And this do the saints of God in their communion with
tlhrist, 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 xondition, whilst
they went about to set up a righteousness of their own, and
were not subject to the righteousness of Christ; bow miser-
ably they were tossed up and down, with continual fluctn*
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
with God;' Rom. v. 1. AH 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 m
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 r6ok^
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
T«« SON JKsu n' tH ftiir. ^9B
Ghf ist, be is at perfect peace whh God ; Isa. xxvi. 3. Psal.
iv. 6 — 8, Heiice do the souls of believers exceedingly mag-.
nify Jesus Cbrist» 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
tiiat is shaken with 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*
4thlya^^ 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 aserv^nt^an^d was madein the likeness of men. And
being found in fashion ias a man, he humbled himself, and be-
came obedient unto death, even the death of the cross ;
wherefore God also hath highly exatted' 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
m earth, and things under the earth : and that every tongue
should confess, that Jesus Christ is Lord, to the glory of
Ood the Father.' Whiether 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
ityhe was^ honoured and exaked of God, to an unspeakable
^ Psal. cz, 1. 6. li. 8, 9. ZechAx* 10. fsal. lixil 8. Kom. xiv, 11. Isa. jlIt. 23*
St36 OF coMMUKiON wn»
pre-eminence^ dignity^ and authority ; aiooording a» God biad
promised him, on the same account ; Isa. liii* II9 12* Acta
ii* 36. y, 30, 31. And therefore it is said, that when 'he had
Iby 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*-
lierc^ unto God ; for they do not only bow down and desire
to look into the mystery of the cross, 1 Pet. L 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,
apd 9trength, and honour, and glory, uQd 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
jFor ever and ever.' The reason given of this glorious and
wonderful do3^ology, 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-r
ven, which n^ver sinned, do yet continually rejoice, and as^
cribe praise and honour to the Lord Jesus, fcup his bringing
^hem to. peace and favour with God,
(3dly.) He is honoured by his sainta all the world over ;
aiild indeed, if they do not, who shouhL If they honour him
^Qt a^ they honour the Father, they were of all mem tiiie most
unworthy : but see what they do, Rev^ i. 6, 6, * T7i»lo hbn
that loved usj^and wash^ed ua. &om our sins m hi&owoL blood,
and hath made us kings, ac^ priests to God and hia Father,
to him be glory f<^r everand ever, Amen« Chftp^.i5.8^10. 'The
four living creatures and four-and-twenty elders, fell dpwn
before the Lamb, having every one of them harfia, ami
THE SON J£SUS CHftlSff. 287
golden vialsfall of odoon^^which are tbe prayers of the saints.
And they sung a new song^ ssiying. Thou art worthy to tak^
the book, and to open the seals thereof: for thou wast slain,
and hast redeemed us unto God by thy bloody out of eveuy
kindred, and tongue, and people, and nation; and hast made
OS unto God kings and priests : and we shall reign on ihef
earth/ The great solemn worship of the Christiatt church,
consists in this assignation of honour and glory to the Lortf
Jesos ; therefore do they love him, honour hint, delight irt
him; as Paul, Phil* iii. 8. and so the spouse, Cant. V. 9— ll,
and this is on this account.
Sthly . They cordially approre of this righteousfness, thitf
way of acceptation, as that which brings gloiry to God tiM
such. When they were labouring imder the guflt of sin;
that which did most of all perplex their souls' wats, that fheff
safety was inconsistent with the glory and honour of tlte"
great God; *with.his justice, faithfulness, and truUf^ all
which were engaged for the destruction of sin ; alid how td
come off from ruin, without the loss of their honoM be saw
fi^. But now by the revelation of this' righieoustiess fit^m
faith to fkith, they plainly see, that all the pfopettield of
God are exceedingly glorified, in the pardon, justificsitibtf,
and acceptance of poor sinmer^, a» beforef was^ niaittfested.
And this is the fifrst way whereby the i^ints hold daity
comnmnion with the Lord Jesus, in this purcl^«ed grace of
acceptation with God. They consider, approve 6f, aftd? te^
jodce in^ the way, mean^, and thing itself.
[2.] They n^e an aictual commutatiotf witli the? Ebrrf
Jesus, as to tiieir sins and: his righteousness ; of this there"
are afso sundry parts.
1st. They continualiy keep afive lipon their hearts tf
seni^ of the guilt and evil of sin ; even then when they ar^
under some comfortable persuasions of their personfil ac-
ceptance with Gk)d. Sense of pardon takes away the hor-
ror and fear, but not a due sense of the gtiilt of sin. Tt itt
the daily exercise of the saints of God, to consider t&e gjteAi
provocation that is in sin, their sins ; the sitt of their niature
and Kves-; to render themselves vile in their bwn hearts' andf
ihoughte: on that account ; to compare it witb iSte tetror of
the Loid ; and to* judge themselves continually; This thdy
•ltom;h IV. r. 3, 4.
2S8> (^1^ COMMUNION WITH
do in general; 'My sin is ever before me/ says David^ they &et
Bin 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 vtrhich
they have not made a particular reckoning vnth 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 hiin, and to
be able by any charms of diversions or delays, to put %t 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 thiB 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 Ood 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) with thy guilt of sin. Why, what to do ? Why,
this is niine, saith Christy 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
TUB SON JESUS' CHRIST. 239
is upon him.' He is thus made sin for me* Here I give up
my sins to him that is able to bear them, to jundergo thenij
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, I know not how any peace can be
maintained with God, without it. If it be the work of souls
to receiye Christ, as made sin for us, we must receive him^
^ 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
9ome to pass ; Heb. xi. 1. so faith now, makes that present^'
which was accomplished and past many generations agd.
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 righteousness which he hath wrought
Qttt 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
tjl^e 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^
Qurse, wrath, death, sin as to its guilt, he took it all, and
t$tkes 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.
Ob. 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 be
not, will he not, bid us keep them to ourselves ? they are our
own 4 shall we be always giving sins, and taking righteous-
ness?
Ams» There is not any thing that Jesus Christ is more
(flighted with, than that his saints should always hold
Qommunion with him, as to this business of giving and re-
ceiving. For,
, (1st.) This exceedingly honours him, and gives him the
glqry that is his due ; many indeed cry Lord, Lord, and make
mention of him, but honour him not at all. How so ? They
tf^ke his work out of his hands, and ascribe it unto other
things ^ their repentance, their duties^ shall bear their ini-
240 OF COMMtJNION WITH
qnities. They do not say f^d, but they dof so. Tbt cdmmti-
tetion they make^ if they make any, it is with themfielvetr.
All tli^ir bartering aboiit sin, is in and with their own souls.
The wetk that Christ came to do in the world, was to ' be^r
oujf iniquities,' and lay down his life a ransom for otir sins.
The ctip he had to drink of, was filled ^th Our sins, ati^ to
thc^ pdnishmetit due to them. What greater dishonow' th^n
can be doiie to the Lord Jesufs, than to ascribe this ii^brk to
any thing el^ ; to think to get rid of our sins ^f oiber way,
i)T melens. Herein then, I say, is Christ honoured indeed,
wh^ii we go to him with our sins, by feiih, d^d say unto
him. Lord, this is thy wotk ; this is tfa&t for wliich thou
camest into the world ; thiis is that, thou hast undertaken
to do ; thou callest for my burden, which is too heavy for
me to bear ; take it, blessed Redeetnei* i thou tendeirest thy
righteousness, that kr my portion. Then is Christ hon6ur6d,
theb is the gloiy of mediation ascribed to him, when wie ^idk
with hint ifii ihh communioti;.
(2dly.) This exceedingly eiidears the sonh of thie saints
t6 hiBi ,and com^tj^aihs them to pat a due valuation upon hi!nli^
his teve, hi« righteousness, 5nd grace. When they find, arid
hove the daily use of it, thten they do it. Who would not
kyve him ? I have been with the Lord Jesus, may the poor
soul say ; I have left my sins, my burden with him, ahrf
he hAth? given me his righteousness, whereWith I am going
with boldness to God. I was dead, and am ali^^, for he died
for me; I was' curted, and am blessed, for he was^ made a
Curse foir me ; I was troubled, but have f^eace, for the chas-
tisement of ray p^ace was upon him ; I knew not what to do*,
nor whither to cauise iny sorifow to go ; by hith* have* I re*-
ceived joy unspeakable atid gloriouis. If I do not Povie him*,
delight in him, obey him, live to him, die for him, I am worse"
than the devils- in- heH. ^6w Khte gr^at aim of Ghrisf M' the
World, isy to have' a higfr pla<;e and esteem in flife hearts 6P
his ptt^lei to have there (as he Rath m hi^self)J t»e-^e-
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, upoii Hbe eiigaging' theidl-
selves to this communion with him.
Ob. Yea, but you will say. If this be so, whdt neetf we ta
repent, or amend oui^wlays; it is but goings td^Chrier£l]y'fiath>
tHE SON JESUS CHRIST. 241
making this exchange with him, and so we may sin that
grtice may abound ?
Am. 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
daikness^ can have any true or real acquaintance with Jesus
Christ; however, this I am certain of, that this communion
in itself, produces quite other eflPects, 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-
rents 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, vil^ess, and abomination, and our
own vijeness 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. Vow 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'fiUed 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^ay 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 aaid 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 1 What path are we to walk in ?
Faith exercises itself in it, especially three ways.
[I.3 In meditation. The heart goes over in its own
thoughts the part above insisted on, sometimes severally,
sometimes jointly, sometimes fixing primarily on one tiling,
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 tlie
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. Whdt that is, and wherein it consists. This
purchased hy Christ ; bestowed by him. Of actual 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 ia 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,
(L) 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 sourde 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. 16. ' 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 a,re the fruits of the covenant; being himself the orir
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 procure^ by him, 'that he in all thiiigs
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 COMMUNtON 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
promisetb 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 priay 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
bim); 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. b^
says, 'the Father will give them the Comforter,' because th^
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. xl. 8—12.
b Gen. iii. 15. Isa. xlii. 6. xWx. 8. Dan. ix. 24. c John xi. 42.
^ Vicariam uavare operara. Tertull. Pror. i. 23.
TH£ SON JESUS CHRI'3T. 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, 16.
he manifests how he will 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, flo weth 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^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 principlet
Concerning which these two things are to be observed.
[l.j That though many particular graces are mentioned,
yet there are not different habits or qualities in us ; not ae*
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. ' Saiat*s Perseverance, chap. 8.
If Gal. y. 17. »»3Cor.v.l7.
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 i& 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 closteth
with Christ, as held forth in the promises of the gospel for
righteousness and salvation, that is faith,, which being the
mtin and principal work of it, it often gives denomination
unto the whole. So when it rests in God, in Ghrist, with
ddight, 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 tl^e saints ; for it rs a
created quality. The Spirit dwells in us as a Aree 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. xyiii. 31. xxxvi. 2&. Gal. vi. 15. Eph. M 15. ▼.«4'.
Col. iii. 10. 1 Pet. ii. ^. John iii. 6.
k Col. iii. 3, 4. Eph.ii. 1. 5. Rom. viii. 11. John v. 21. vi. 63.
» Psal.li. 10. Eph. ii. 10. iv. 24. Col. iii. 10. 2 Cor. ▼. 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.
» 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. S6. Phil, iu l3.
THE. SON JESUS CHRIST. 247
another. Heiice are tbosb^f dyings, decays, ruins, recoveries,
eomplailitsy aiid rejoicings, whereof so fi*equent mention i&
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 hkn ;'
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 Bxe
blessed with 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 receiving 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 bis
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 woiild 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.
q Cant. V. 2. R«v. i. 6. iii. f , 3. i?. 17—19. Hos. xiv. 4. Psal. U. &c.
^ 'Yflrip ;^{i<rToy • 1 John ii. 1, 2. * Rom. viii. 3SU
« Eph. ▼. 25—27. Tit. ii. 14. Rom. vi. 4.
24S 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. u 17. that he should be invested with 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
bkbour 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
com^s 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 ;' CoLi. 19. but
also because in bis 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 thi9
fulness^ and to give it unto us. ' He shall take of mine and
shew it unto you ;' John xvi. 16. 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 t hat influence or power,
whereby the saints are enabled to perform particular duties
according to the mind of God, there is not any need of
fartjier 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-
cerning 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.
Ist. In respect of their first collation or bestowing on
the soul.
2dly. In respect of their continuance and increase, a»
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 commanion with Christ
therein, but only what consists in a passive reception of that
life-giving, quickening Spirit and power. They are but aa
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 n6w be declared.
260 OF COMMUXION WITH
They contiiiually eye the Lord Jesus us the great Joseph;:
that hath the disposal of all the granaries of the kingdcmi of
heaven committed 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, purifyiijg efficacy of his blood ; it
was a »aiDrifice not qnlyoi^ at6»^ 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, suid of
goats, and the ashes of an heifer sprinkling the unclean,
sanctifieth to the purifying of the fiesh ; how much more
shall the blood of Ohrist, who, through the eternal Spirit^
offered himself without spot to God, purge your con-
sciences from dead works to serve the living God?' This
blood of his, is that which answers all typical institutions,
for carnal purification, and therefore hath a spirituially 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, i& •
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 jas 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
^ Ezeki xvi. 4. 6.&c. John iii. 3. 5. nSyxotvouv. Rev. xxi. 27. Heb. i. 13.
THE SON JESUS CHRIST. 251
they dare to appear in bis 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 ;V 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, an^ (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 wort,
whose accomplishment we long for. One moment's com-
munion with Christ by faith herein, is more eflFectual to the
puling of the soul, to the increasing of grace, than the ut-
most self endeavours of a thousand ages.
(2.) They eye the blobd 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 ae/xarcicxvofo,
a 'shedding'of blood,' without which, there is no remission;
Heb. ix.22. but there is also aI/[icrroc/i>avr*<yf*ic> 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-
7 ^AifiA feantUTfMS,
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 6f
any sacrifice (after that of the iamb 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 'be-
loved, let us cleanse ourselves from all filthiness of fiesh
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 sanctiftcation, 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 theni ;
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. Th^ 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
» Rom. X. 14. • John xv. 6.
25^4 OF COMMUNION WITH.
they stand in need. Tbue, I say, have the saints communion
with Christmas 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 viranting.
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. , *
v
CHAP. X.
Of communion with Christ in privileges: of adoption 4 the nature of it ;
the consequences of it ; peculiar privileges attending it ; liberty , title,
boldness, affliction, communion with Christ hereby,
Th^ 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
iip 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 tha,t 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, Qur 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 anj, person, these five things
are required;
1. That he be actually, and of his own right, ojf 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 nevqr
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 anauthoritative,legal translation of him,
by some that hare power thereunto, from one family inl^
another. It was not l^y the; law of old, in the. power of pac-
ticular persons, to adopt when, and whom they would. It
was to be done by the authority of the sovereign power. T
4. That the adopted persoit be freed from, all the obliga-
tions that be ifpon him unto the family from whence he ^
translated; otherwise he can be no way useful or services-
able unto the family whereinto he is ingrafted. He, cannot
serve two masters, much less two fathers.
5. That by virt^e 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 full
and ample manner, as if he had been bom a son therein.
Now all these things and circumstances do concur, and
are found in the adoption of believers.
1. They are by their owrf 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 Hhe 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, curs^,
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 fanuly ; family duties and services ; rights and titles ;
relations and observances. They are of the black family of
«in and Satan.
2. There is another family whereinto they are to be trans-
lated, and whereunto of themselves they havie 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 off, if he should attempt it ;
abundantly declares that he, and all in him, had lost all right
of approaching unto God, in any family relation. Corrupted,
cursed nature is not vested with the least right to any thing
of God ; therefore they have an authoritative translation from
•Heb. V. 6.
TH^ /SON JE«US CHRIST. 267
one of theae 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
^making us meet for the inheritance of the saints in light;'
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.
[I.] Angels; it is declared unto them, they are the sons
of God. They are the * sons of God, and so of the family
whereuato the adopted person is to be admitted, and there-
fore it concerns them to know, who are invested with th6
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 kcown 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,
becoming sons in the family of God, is this wisdom thus
made known. And how was it primitively made known ?
* Rora. viii. «9. Heb. ii. 12. , ■ ;
« John i. 16. xxxTiii. 7. Heb. xii. 22 — 24. Rev» xxii. 9.
VOL. X. S
265 OF- COMMUNION WITH
*It waa revealed by the Spirit unto the prophets and apa-^
sties ;': ver. 6.
2dly . In particular^ by immediate revelation. When any
particular soul is freed from the family of this worlds 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 r&*
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 thin^
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 tfaeyt
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 Wjpre in subjection* i
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 inher<
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 ber
liever, that he is freed from all engagements unto the family
of Satan, and is become the Son of God, Rom. viii. 14, l^.
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 aor
tually into the family of God, and investing him with th^
whole right of sonship. Now this, as unto us, hath, sundry
-acvs. • ••'•'! i
(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. 359
they change their names they had to^heir old families, to
take the names of the families whereinto 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/
£zek. 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 asxa child; Rom»
viii. 16, Gal. iv« 6, 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
liOrd Jesus, did anoint him to proclaim liberty to the cap^
^ive ; Isa. Izvii. L and * where the Spirit of God is (that
s 2
'260 OP COMMUNIOK WITH
m, the Bptrit of Chriet, given to us by him because we «re
soiib)« there is liberty ;' 2 Cor, iii. 17. All spiritual libeity
is from the Spirit of adoption; whatever else is pretendeii,
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 ate 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 i it is his setting free from all
the obligations of that family.
Now in this is sense, the liberty which the saints have hy
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,
b^ingin conjunction, meeting with reference to any penioBS,
hath, and hath had a twofold issue.
(1st.) An economical institution of a new law of 'Ordi7
naiices, 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.
[2dly.] Its impossibility for accomplishment, and so in-
aufficiency for its primitively appointed end.
[3dly.] The issues of its transgression, which are referred
unto two heads. Is^. Curse. 2dly. Death. I shall speak
very briefly of these, because they are. commonly bandied,
and granted by all. -
2dly. That which is pretended, is the power of a»y
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 ^v. 10. wherefore Christ blotted out this handT
writing of ordinances th^t was against them, which was con-
trary to them, and took it out of the way, nailing it to^ Ms
eross; Col. ii. 14. and diereupon the apostle, after a l«iig
L
. »
TUi: 80K J£SUS CHRIST. Mi
Aspoleconxseriimg the liberty that we have frosLthnt law,
ctOQcludes with this instruction ; GaL v. 1. / Stand fast kk the
tiberty wherewith Christ hath made us free/
} (2dly.) In reference to the moral law.
fist] The first thing we have liberty from, is its rigour^
said terror in commanding; Heh, xii. 18 — 22i ' We are 001
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 ihtf
tibat heard besought that they might hear it no more;. but
ire are come to Mount Sion,' &c. As to that administration
of the law wherein it was given out with dread, .ejad terlror^
wad so. exacted its obedience with rigour, we are fre^ fiKHB^
tt^ we are not called to that estate.
[2dly.] Its impossibility of accomplishment, and ^(^,i9et
sufficiency for its primitive end by reasoti of sin^ Qr wci
are freed from the law. as the instrument of nghteQiisii(^ss«
since by the impossibility of its fulfilling sms to us, it is h^
come insufficient for any such purpose; Ro.m. yiii. 2, 3. Q^l.
iii. 21—23. There being an impossibility of obtaining^ life
by the law, we are exempted from it as' to. any such end, aiidi
. tj^at by the righteousness of Christ ; Rom. viii. 3*
[3dly.] From the issue of its transgression* .
Is^ Curse. There is a solemn curse enwrapping th^
whole wrath of God, annexed to the law, with reference t<^
the transgression thereof; and from this are we wholly, %t.
liberty 4 GaL ,iil. 13. * By beiri^ made a curse, he hath, de*
livered us from the curse.'
2dfy. Death ; Heb. ii. 14, 15. and therewith from Sato^ ;
Heb. ii. 15. Col. i. 13. and sin; Rom, v\. 14. 1 Pet. i. 19«
with the world; Gal. i. 14, with all (he atteudanQies« advan-
tages, imd claim of them all ; Gal. i^. 3— r6. GoL i^* |}0k
without which we could not live one day.
That which is pretended and claimed, by some, w|k^rj^
indeed and in truth we were never in bondage, but are ^ef eb]i^
eminently set' free, is the power of binding conscience jif
any laws and constitutions not from God ; Col. ii. 20h-2l^ -
. [2.] There is a liberty in the family of God, as w^ll as ^
liberty from the family of Satan ; sons are free ; th^ir p]^
disnce is a free obedience, they have th|^ Spirit of thp l^i^
' and whe.fe he is» there is liberty ; 2 Cor* iii. 18. as a Spirit: (»f
262 OF COMMUNION WITH
adoption he is opposed to the spirit of bondage ^ Rom. viife
15. Now this liberty of our Father's family, which we haye
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 inf
Christ.
I sJBLy 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 bis 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 iheai
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 i& all
holy obedience ; saith David, ' I will walk at liberty, for I
seek thy precepts ;' Psal. cxix. 4, 5. Isa. Ixi. 1. Lake iv.
18; Rom. viii. 2. 21. Gral. 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 maimer
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 siit and
death/ It free^ them, it carries them out to all obi^iehce
freely; so that * they walk after the Spirit;* ver. 1. that
being the principle of their workings ; Gal. ii. 20. * Chriist
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 untd God^
THE $0N J£SUS CHRIST. 263
from Christ in them, the Spirit of life from Christ carrying
them put thereto. , The fruits of a dead root, are but dead
excrjescencies ; living acts are from a principle of life.;
Hence you may see the diflerence between the liberty
jthat slaves assume, and the liberty which is due to children;
[1st*] Slavey 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 ^ons.
■) .The liberty of sons is in the inward spiritual freedom of
their hearts, naturally and kindly going put 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. 16* *If ye love me,^says
Christ, 'keep my commandments.' Love is the bottom 6f
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, Uhat love is the fulfilling of the law;'
I 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 Kachel.. No duty of a saint is grie*
Jirous to him, because of his. love to, Christ. They do from
hence all things with delight and complacency. Hence do
264 OF COMMUNION WlTtl
they long for advantages of walking with Qod, pant iU^r
more ability, and this is a great share of thek son-like fme*' '.
dom in obedience. It gives them joy in it ; 1 John iv. 1&
* There is no fear in love, bat perfect love casteth out fear/ \
Wh^ their soul is acted to obedience by love, it expels thai '
fear which is the idsue of bondage upon the Spirits Now
when there is a concurrence of these two, life and love, tber^ '■■'
is freedom, liberty, largeness of heart, exceedingly distatided : :
from that strait, and bondaged frame, which many walk
in all their days, that know not the adoption of isotmi
2dly. The object of their obedience is represented tO\i
them as desirable, when to others^ as it is terrible. In all ;
their approaches to God, they eye him as a Father ; they r
call him Father ; Gal. iv. 6. not in the form of words, but in •
the spirit of sons. God in Christ is continually befoi^ ^
them, not only as one desierving all the honours and obe^
di^ce which he requires, but also as one exceedingly to be
delighted in, as b^ing all-8u£Scient to satisfy and sittiate aU
the desires of the soul ; when others napkin their talents, as
having to deal with an austere master, they df^w 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 retunt
the strength they do receive unto the fountain, unto th^
bceon.
3dly. Their motive unto obedience is love ; 2 Cor. v. 16.
from an apprehension of love they are eflPectually carried out
by love, to give up themselves unto him wh6 is loVe. What
ii freedom is this, what a largeness of spirit is in them, who
walk according to this rule! Darkness, ftar, bondage,
conviction, hopes of righteousness, accompany others in '
their ways. The sons by the Spirit of adoption have lights
love, with complacency in all their walkings with God ; the
World is a universal stranger unto the frame of ^hildreiS 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 ;' Rotn. vi. 13. they yield themselves, give ii|^
themselves willingly, cheerfully, freely ; ' with my whole
heart,^ saith David ; Rom. xii. 1. * they present themselveti a
liTing sacrifice/ and a willing sacrifice*
TH£ foir j^Bstrs CKHWi Sis
6dily. The rode of their watkiag with Qoih the la# 6§
Kbertrf ^ as dit^ted of all its terrifymg, tbreateniiig, killnif;
eondeai&nig, cursing power, and rendered in the blo($d o#
Jesus, sweet, .tender, useful, directing, helpful as a mVe ^
walkii>g in the life they hate received, not the way of wiy^
ing for tlve life they have not. I might give more instaneei.
These may suffice to manifest that liberty of obedience in
the family of God which his sons and daughters have, that
the poor convinced Gtbeonites are not acquainted withai.
[2.] The second thing which the ohildren of God haro
by adoption, is title. They have title and right to all tba
privileges aaild advantages of the family whereinto they wtm
translated. This is the pre-^eminence of the tr^ie sons of sny^
family* The grcyuad on which Sarah pleaded the ejeetioil
6f islimiiel was, that he was the son of the bondwoman, Qem^
ToAi 10. and so no geoEuine child of the famly, and therefore^
conid have no right of heirship with Isaacs The apostle^p
arguing is, 'we are no more servants, but sons; and tf
SQFns, then heirs ;' Rom. viii. 14. 16. then have we rigkt
and title^ and being not bom hereunto (for by nature we aw
the children of wrath), we bare this rigkt by ouradoptioiu ;
Now the saints hereby have a double right arnd title**
Ist. Proper and direct in respect of spirituals.
2dly. Consequential in respect of temporals. «
1st. The first also^ or the title at adopted sons mi to spii«^
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.
(1 St.) They have a title unto and an interest in the wfaolii
administration of the family of God here.
The supreme administration of the house of God in tb&
hand of the Lord Christ, as to the institution of ordinaneei
■ and dispensation of the Spirit, to enliven and make efFecttml
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 tiiem|
266 OF COMMUNION WITH
God fajath given Jesus Christ to be the 'head over all things
unto the church which is his body ;' Eph. i. 22^ 23. . he hatiif
tnade him the head over all these spiritual things> conuoitted
the authoritative administration of them all unto him to tke
us^and behoof of the church, that is, the family of Qod« It
is for the benefit and advantage of the many sons whom 1^
will bring unto glory, that he doth all these things; Heb»
ii. 17. see Eph. iv. 8—12. The aim of the Lord Jesuain ea«-
tablishing gospel administrations, and administrators, is far
the perfecting of the saints, the work of the ministry, &c«
All is for them, all is for the family; in that is the faithfaL-
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 imdoD*
dinances, they are all theirs, and all for them. What benefit
soever redoundeth to the world by the things of the gospd
(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
tiie 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 gar
ther in those heirs of salvation unto the enjoyment of that
feast of fat things which he hath prepared forthem 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 ihind. The
bhurch is the * house of God ;' 1 Tim. iii. 16. 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
havie any right or title to the privileges and advantages of
thehouse of God, if we consider, '.:-'■
TH£ SON JESUS CHRIST. )6T
[1st.] The mature of that house; it is made up of such
persons, as it is impossible that any but adopted childreo
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. ^s^nts and
faithful in Christ Jesus,' Eph. i. L 'saints, and faithful
Inrethren,' Colv 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 uncleaa
shall not pass through ; chap; xxxv^ 8. yea, expressly, they
are the sons and daughters of the Lord God Almightyi and
they only;- 2 Cor. vi. 17. 18. all others are excluded; Rey*.
xxi. 27. It is true that oftentimes at unawares other person^:
creep into the great house of God ; and so there becoiAes
in it not only vessels. of gold and silver, but also of woodt
and clay, 8tc. 2 Tim. ii. 20. but they only creep in as Jud^:
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 tp 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 aliye^
all others are dead in trespasses and sins. What will ojit^.
ward signs avail, if life and power be away? Look upon wfiat
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 f^
they have fellowship 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 themi^
And who shall deny them the enjoyment of this right, or
keep them from what Ohrist hath purchased for them ? And:
the Lord will in the end give them hearts every where tof
make use of this title accordingly ; and not to wander on the;
mountains, forgetting their resting-place.
f - (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 argueSi Rom. viii« 17. Mf children.
or COMMUNION WITH
Hkmk htm,* 8cc. AH God's children are Arst-bom^ Heb.
xii. 28/ aad therefore are heirs ; hence the whole wei^t^f
glory that is prepared for them, is called the inheritance ;
Crffl. i. 12. Hhe inheritance of the saints in light.* If yon b^
Gbri»t*s, then are you Abraham's seed, and heirs according
to the promise;' Gal. iii. 29; Heirs of the promise; that is,
of alHhings promised unto Abraham, in and with Christ.
There are three things that in this regard the childrenof
God are said to be heirs unto.
[Isf .] The promise^ as in that place of Gal. iii. 29. and
Heb. ti. 11. God shews to 'the heirs of the promise tixe
' immutability of his council ;' as Abraham, Isaac, and Jacob,
ave 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 npon
them ; it contains a deliverance from all the evil which the
guilt of sin, and dominion of ^tan had brought upon them,
with an investiture of them m all spiritual blessings in hte^
venly things in Christ Jesus. ' Hence Heb. ix. 15. tiie Holy
Ohost 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. JNoah
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 parv^
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. u I4h and
IHS /80K J£SU8: CHRIST. 'JNtt
/bdrg accoxding to the hof)le of eternal life;' iTit^ Uk'T.
which Peter calls an 'inheritance incorruptible/ 1 Pel.
i. 4. and Paul the ' reyraird of the inheritance ;' Gol. 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^ 4he end tff
it eternal glory ; the sons of God have a right and title to aU,
in that they are made heirs with ChrisL
And this is that which. is the main of the saints' title and
right, which they have by adoption ; which in sum is, thtft
the ' Lord is their portion' and inheritance, andthey are the
inheritance of the Lord ; and a large portion it is that^diejr
have, the lines are fallen to them in a goodly place.
2dly. Besides thrs principal, the adopted sons of God
have a Second consequential right ; a right unto the^thtags
of this world ; that is, unto all the portions of it, which God
is pleased to intrust them here withal. Christ is the heiy>cRf
all things; Heb. i.3. all right and title to the things of the
creation was lost, and fbrfeited by sin. The Lord by hift
sovereignty, had made an origihal grant of 'all things^befe
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 silbjcp^
tion unto him; yet that liberty being a taking them off ftoni
the end to which they were originally appointed, is « pavt
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 «ny
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 Lard
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, bui re-
serve them for their use in their pilgrimage. To this end
he invests the whole right and title of them in the secorid
Adamy which Uie finst had lost; he appoints him, 'betr^
att things.' And thereupon his ^opted ones, beiag^Mlo#
570 OF COMMUNION WITH
Jieirs with Christ/ become also to have a right and title iintb
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 he'ivill
with his own ; but theirs subordinate, and such, as that tiiey
must be accountable for the use of those things whereunto
they have a right and title. The right of Christ, is the right
of tile Lord of the house, the right of the saints is the right
of servants.
C2dly.) 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.
[Ist.] He who is the sovereign Lord of it, d^th preserve
it merely for their use, and upon their account; all others
whatevier being malafidei possessores invading a portion of the
Lord'$ 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 advantage.
(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. sufiering
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,
(4tBly.) 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,
(Sthly.) 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 h&
THE SON JESUS CHRIST. 2ft
right unto/ as shall all the sons of men, who violently ^rasp
those things which God hath set at liberty from under their
dominionbecause 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 tru^
right unto any thing of what kind soever, that they do
possess.
They have no true, unquestionable right, I say, even unt6
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 jof 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 : I 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 useid
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 band,
and willing mind, to lay down all for my sake ? When tkef
>8hall be compelled to answer as the truth is, Lord, we bad
.indeed alarge portion in theworld, but we took it to be ovr
27i 07 COMMUNION WITH
owi^ and thought we might have done what we would vfith
our own ; we hc^ve eat the fat, and drank the sweet, and left
the rest of our substance for our babes ; we have ^pent
somewhat upon our lusts, somewhat upon our friends, but
the truth is, we cannot say that we made friends of this un-
righteous mammon, that w^ 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
finger^ 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
uqjust possession of that which was not yours. I say at auch
a time, what will men do ?
[3.] Boldness with God by Christ is another privilege
of our adoption ; but hereof I have spoken at large before,
in treating of the excellency of Chriist in respect of our apr
proach to God by him ; so that I shall not reassume the
consideration ef it.
[4.] Affliction also, as proceeding from love, as leading
.to spiritual advantages, as conforming unto 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-bom of the £Eimily;
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 ireign with him. Of all
wjt^ich I must speak peculiarly in another place,^and so shall
not here draw out the discourse concerning them any fifcrther.
THE HOLY GHOST. 273
PART. III.
CHAP. I.
Of communion with the Holy Ghost.
TAt foundation of our communion with the Holy Ghosts John xvi. 1—^7.
. opened at large. IlapajcXi^roc, a comforter ; who he is. The Holy Ghost, hit
own will in his coming to us ; sent also by Christ.' The Spirit sent a$ a
sanctifier, and as a comforter. The adjuncts of his mission considered.
The foundation of Ms 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 tm-
pardonable. How we ask the Spirit of the Father, To gineve 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 coniforty whilst the Comforter abides with us,
Thb 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
cha|>ter 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, that you should not be ofiended.' I have,
eaith he, given you an acquaintance with these things (that
is, the things wl^ich will come upon you, which you are to
suffer) beforehand, lest you who (poor souls) have enter«-
taiaed expectations of another state of a£Eeurs, 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, saitU he, ver. 2. having acquainted
you in general, that you shall be persecuted, I teU 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 tlie
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 synar-
go^ues ; 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 to 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 befalyou, you may be supported with the corf-
sideration of my Deity and omniscience, who told you all
these things before they came to pass; ver. 4. ' But theise
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. 2TS
of things is altered ; ' I must leave you ;' ver. 6. 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 th^ 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. wherieupon 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
apprehension ; I know you have sad thoughts of these things,
but yet, nevertheless,
(2.) 'Eyw 77]v iMOeiav Xlyw vfuv. * I tell you the truth/
The words are exceeding emphatical, and denote some great
thing to be ushered in by them. First, lyw' P 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 me; I who am truth
itself, I tell you. And,
'Eyw rnv aXfi^Biav Xiyw. *■ I tell you the truth :' you have
in your sad miisgiving 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 ; fjvfi^igu iffuv, iva lyif
airA^bi. ' 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 this saith he avfii^lgu vfiiv, it conduceth to 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 generally 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, bis coming and sending, I shall now
treat, as being the thing aimed at.
*0 wapoKkriTog, 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 bis 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 napoKXnTog, 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,
lyhich 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 vv&jfia rijc aXijSc/ac, the ' Spirit of
truth,* that is, the Holy Ghost, who reve^leth all truth to the
sons of men. Now of this Comforter two things are affirmed :
[1.] That he shall come. [2.] That Christ shall 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 it9
accomplishment ; ' If I go not away, he will not come ;' if
I do go, kXiva^rm * 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.] Uifixpto ain-hv, 'I will send him.' The mystery of his
sending the Spirit, our Saviour instructs his disciples in by
degrees ; chap. xiv. 16. he saith, * I 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 ComfoTter, which is the Holy Ghost, whom the Father
will send in my name :' but chap. xv. 26. he saith, ' I will
send him firom 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 WITH
can be, now he hath fulfilled the one sacrifice for sin^ whrcB
he was to offer.
Now the Holy Spirit is promised under a twofold const*
deration. 1st. As a Spirit of sanctification to the electa to
convert them and make them believers. 2dly. As a Spirit
of consolation to believers, to give them the privileges of die
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 btm';
(4thly.) His abiding with us ; (Sthly.) His acting in U6 ;
(6thly.) What are the effects of his working in us. And then
how we hold communion with him, will from ail these appealr.
What the Scripture speaketh to these particulars, shsA
briefly be considered.
(1st.) For the fountain of his coming it is mentioned,
John XV. 26. wapa rov Tratpog hcTTOpiveraiy * He proceedeth from
the Father;' this is the fountain of this dispensation ; he proK
ceedeth from the Father: now there is a twofold Ifciropevcric
or * procession' of the Spirit.
[1st.] ^vo-cjc^ or vTroorarcK?), in respect of substance and
personality.
[2dly.] *OeKoi;o)Liiici7 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 harogfvaiq 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
sion ; I will send him which proceedeth, namely; then when
I send him. As God is said to arise out of his placey Isa.
XX vi. 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.' Th^e 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, iii reference to our communion with the Holy
Ghost.
1st, That the will of the Spirit is in the work ; licTropcvercu
* 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 hnerely
and principally, as to his personality, the virtue of God as
some have fancied, he hath iSiatfiara inrocrrariKa personal pro-
perties applied to him in this work arguing his personality
and liberty ; iiciropeisTai. He of himself, and of his own ac-
cord, proceedeth.
2d/y. The condescension of the Holy Ghost in this ordier
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.
3d/y. The fountain of the whole is discovered to be the
Father, that we may know his works iiji the pursuit of elect-
rng love which every where is ascribed to the Father. This i^
the order here intimated. First, There is the 'n'p6dB(Tig of the
Father ;< or the purpose.of his love the fountain of all ; then
♦*
280 OF COMMUNION WITH
the ip(ljrii<rtg, the 'asking' of the Soih John tiv. 15, whicli ti^«»
in his merit and purchase ^ whereunto follows hcT6p^vmiQ, or
willing ' proceeding* of the Holy Ghost. And this gives tea**
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 Ghosts
whereunto we are called. His gracious and blessed will, hia
infinite and ineffable condescension, being eyed by faith, as
the foundation of 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-r
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 ; GaJ. iii. 2. that is of
mere grace, and not of our own procuring. And all his
workings are called •xapl<Tfxaray * free donations.' He is freely
bestowed and freely works ; and the different measures
wherein he 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. Ai^d this is the tenor
whereby we hold and enjoy him ; a tenor of free donation.
* Nehem.ix.20. John xiv. 16. vii. 39. xx. 22. Acts li. 28. v. 32. viii. 15. x.47.
xt.8. xix.2« Rom. v. 5. iCor.ii. 11. vi.l9. xii.7. 1 The«. 17. 8. iJohn It. 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 clos^th 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 Trinity,
in the work of our salvation by Jesus Christ. Here the soul
rejoiceth itself in the Comforter ; that be is witling 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 'insBqualitas officii non toUit sBqualitatem natursB :' 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;
1st. Hence is the sin- against the Holy Ghost (what it is
I do not now dispute) unpardonable ; and hath that adjunct 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 WltH
love of the Trinity, and the utmost condescension of eacbr
person to the work of our salvation* It is^ I say ^ from the a«^
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, migbti
the true nature of the sin against the Holy Ghost be inve»n
tigated. Certainly it must consist in the contempt of soiiie
operation of his, as acting in the name and authority of the
whole Trinity, and that in their ineffable condescension 4o
the work of grace. But this is of another consideration.
2dly. 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 hini;'
now the Holy Ghost being God, is no less to be invocatedi
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.
3dlt/. Hence is that great weight in particular laid upon
our not grieving the Spirit; Eph. iv. 30. because he comes
ta 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 puipose
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 isy 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 ished on us ; Tit. iii. 6*
o5 i^ix^ev 6^' vfiag rr\ov<rlw4s, that Holy Ghost which he hath
richly poured out upon us, or shed on us abundantly. Antl
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 being then not
so clearly discovered; Isa. xxxii. 15. 'until the Spirit be
poured on us fram 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. :tiii
10. is always in our thoughts. Now this expression, a^ 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 propear-
ties of the covenant of grace.
(Is^) That it is free, he is given.
(2dly.) 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 fromthe Father ; he
being the gift of the Father's love^ and purchase of the blood
of the Son.
(3d/y.) The efficacy of it, a& was last observed. Ai;d
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,
asaSpirit of sanctification, is a mere passive reception, as a
vessel receives water. He comes as the wind on EzekieVs
dead bones, and makes them live. He comes into dead
hearts, and quickens them, by an act. of his Almighty pow^r :
but now as he is the Spirit of.consolation,it is otherwise ; in
this sense our Saviour tells us that the ' world cannot receiyo
284 OF COMMUNION WITH
him;* John xi?« 17. 'the world receiveth him not, beca
it Beeth 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 yerse, 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, becaose
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 ; John vii. 39. ' this he spake of 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. ,286
[3dly.] It cheirisheth 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 Uie 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.
1st. In general, as to the thing itself, it is said he shall
abide with us.
2cUy. In particular, as to the manneif 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-*
latton : he is said to dwell in us chiefly, or perhaps solely, as J
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 temr
pie, which he makes holy thereby ; 2 Cor. vi. and his per-
manency 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 difficulty 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.
(1^^.) 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
^ Persev. of the Saints, cbap* ym.
286 OF COMMUNION WITH
sftith our Savioor^ fear it not ; this is the last dispenBation :
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 yon,
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 par-
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.
(3dly.) 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.
(4thly.) 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.'
ibthly.) 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
cmve, is not' my purpose' at present. Thus then the Spirit
being sent^ and given, abideth with the souls of believers;
leaves them not, though he variously manifest himself in his
operations : of which in the next place.
CHAP. 11.
Cf the actings of the Holy Ghost in us being bestowed on us. He woi'keth
effectually, distrihutethfgiveth.
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,
(5thly.) 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 lv6pY£?i; ' 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 satoe for thfe 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 usy 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 riot by proposing this or that
argument to us, persuading us by these or those moral mo-
288 OF COMMUNION^ WITH
tives or inducements alone, leaving us to make use of them
as we can. But he works effectually himself, what he conn*
municates of grace, or consolation to us.
2J/^. In the same verse as to the manner of his opera-
tion^ he is said Siaipovv, 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 Qpnstant 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^
Sdly. By his being said to give, when and what he be-
atows ; they ' speak with other tongues, as the Spirit gave
them utterance ;' Acts ii. 4. he gave them to them, that ia
freely ; whatever he bestows upton us, is of hrs 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 HOLV GHOST. 289
[2d)y.] T1i6 efiects that being thus sent, and thus working^
he doth produce ; which I shall do, not casting them intr!«^i»iy
artificial method, but taking them up 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 obyiously occur.
Only as formerly, so now you must observe, that I
speak of the Spirit^ principally, if not only, as a comforter,
Mid not as a sahctifier; 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 <y(
gi^ce from him, belonging to that head of sanctificatioti^
must be omitted.
Nor shall I insist on those things which the comforter
doth in believers effect towards others,, in bis 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. IIL
Of the things wherein we have communion with the IMg Ghost, He bringi
to remembrance the things spoken hy Christ ; John xiv. 26. The maimer
how he doth it. Hie Spirit glorifies Christ in the hearts of believers ;
John xvi. 14. sheds abroad the love of God in them. The witness of the
Spirity what it is; Rom. viil. 16. The sealing of the Spirit; £ph. i. 13.
The Spirit how an earnest, on the part of God, on the part of the saints^^
Difference between the earnest ef the Spirit, and toMing of the powers tf
the world to come. Unction by the Spirit ; Isa. xi. 2, 3. The »ariou9
teachings of the Holy Ghost. How the Spirit of adoption; and ofeag^'
plication.
The things which in the foregoing chapters, I called e&cts
of the Holy Ghost in us, or towards us, are the subject
matter of our communion with him ; or the things wherein
we hold peculiar fellowship with him^ as our comforter.
These are now proposed to consideration.
I. The first and most general is that of John xiv. 2&
VOL. x. u
290 OF COMMUNION WITH
' He shall teach you all things, and bring all thioga to your
remcpibrance, 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 shcJl speak afterward,
when I come to treat of his anointing us.
His bringing the things to remembrance that Christ nptik/^,
is the .first general promise of him as a comforter ; ivofiuk^tt
vfiag iravra, * 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 tbe Holy
Ohost should bring to their minds by an immediate efficacjit,
the things that he had spoken, that by his inspiration* they
might be enabled to write and preach them for the good aiid
benefit of his church. So Peter tells us, 2 Epist. i. 21. ' Holy
men of God spake as they were moved by the Holy Qhost^
that is, in writing the Scripture, vwh wviifwrog arytoiu ^iBpA-
fitvoc borne up by him, carried beyond themiselves, to. spen^
his words, and what he indited to them. The apostles foigtt
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 eniXxKrewg, 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 iii-
fallibly give out what he had delivered to them. Hence that
expression io Luke i. 3. wapriKo\ovSrriK6Ti avtoSr^v, 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 x>f
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 l&is
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
TH£ HOLY GHOST. 29};
sense and comfort whereof is unspeakable, and the joy arising
from them, full of glory. But, saith he, I know how unable
yon 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 vigouri 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 ws^s
his pecidiar 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 bring 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 tin^e 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 fsdth and obedience, in th^
eoosolation 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
npiritual comfort we have in this world, and the fellowship
which we have with the Holy Ghost therein.
Only here, as in all the particulars following, the manner of
u2
292 OF COMMUNION WITH
the Spirit's working this thing is always to be borne in mind,
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 conges and makes men sing in a dungeon, rejoice inflames,
glory in tribulation, it will into prisons, rocks, through temp^
tations, and the greatest distresses imaginable. Whence is
this? rd irvivfua ivefyyti, the Spirit works effectually, his
power is in it ; he will work, and none shall let him. If h^
will bring to our remembrance the promises of Christ fpc
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 deperrd 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
^f 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, irvevfia diaipei Ka^wg fiovXerai 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 upon 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 seasoiv-
able accomplishment of the good pleasure of his will.
THE HOLY GHOST, 293
3dly« Freely. Moch 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 une^*
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 knowa
not how powerless they are in the bare letter, even whea
improved to the uttermost by bur 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 vnth-him.
2. The next general work seems to be that of John xvi. ^
14. * The Comforter shall glorify me, for he shall receive of J
mine, and shall shew it unto you.' The worik of the Spirit
is to glorify Christ ^ whence by the way, we may see hbW)
far that spirit is from being the Comforter, who sets up hixa.-^
self in the room of Christ; such a spirit as saith, he js 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 of a
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,' Ik roi; Ifwv X^btui' what these things
294 OF COMMUNION WITH
are, is declared in the next verse; ' all things that the Father
hath are mine/ therefore * I said, he shall take of mine.' It
is not of the essence, and essential properties of the Pathelr
and Son, that our Saviour speaks ; but of the grace which is
communicated to us by them. This Christ calls my things,
being the fruit of this purchase and mediation : on which ao^
count he saith, all his Father's things are his; that is, the
things that the Father, in his eternal love, hath provided t6
be dispensed in the blood of his Son, all the fruits of elcno-
tion : these, said he, the Comforter shcJl receive; that is;
they shall be committed unto him, to dispose for your good
and advantage, to the end before proposed. So it follows,
avcryycXcc, * 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 the 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, biit in a sense .of
THE HOLY GHOST. 295
them ; ia a 6)>iritaal apprehension of them ; Ifodx^mUf * is sfaed
abroad/ the same word that is used concerning the Comforter
being given ub. Tit. ii. 6. God sheds him abundantly, or
pours him on us, so he sheds abroad^ or pours out th^
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. VLB, such as the soul is taken, delighted, satiated
withal. This is his work, and he doth it e£Pectually. 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 hi|i
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, biit 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 4;hi8
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 nia-
ture ; children of Satan, and of the cui*se, or of wrath. By
the Spirit we are put into another capacity, and are adopted
to be the children of God, inasmuch as by receiving the Spi-*
rit of our Father, we become the childiren of our Father.
Thence is he called, ver. 16. 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 COMMUNION WITH
08 in a thing of the greatest importance, puts in its elaim,
with all the evidenees 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 evidenoes.
The JBdge being set,, the person concerned lays his elftim,
prodnceth hia evidences and pleads them ; his adTersaried
endeavouring all that in them lies, to invalidate tlvem, tod
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 grves testimony fully and directly i^n the
behalf of the claimer, which stops the mouths of all his ad-
versaries, and fills the man that pleaded with joy and satis^-
fiftction. So is it in this case. The soul by the power of it9
own conscience, is brought before the law of Qod ; 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 allhis'miglit^
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 coinfortable 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, aujuLfiapTvpei t(} irvBvuari rifiiov. 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 act»
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 ;
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 ; clotb-
THE HOLY GHOST. 297
ing bis 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 sdmething too great in it, to be the effect of a
cr^ed 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.
6. 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
am 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
really communicating the image of God in righteousness
and true holiness unto the soul, sealeth lus. To have this
stamp 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 nature of sealing."^ And
in this sense is our Saviour said to be sealed of God, John
vi. 27. even from that impression of the power, wisdom, and
majesty of God that he had upon him in the discbarge of his
office.
(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
and confirm their grants, and when this is done they are irre-
* Rev. ▼. 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 onto any
thing or matter, and it was received by the judges, they in:-
stantiy set their seals to it, to confirm it in judgment. Hence
it is said, that he who receives the testimony of Christy sete
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 foil assoruioe
of the truth and irrevocableness of the promise, Gk)d^giveriui
the Spirit to satisfy our hearts of it ; and thencp is he said
to seal us, by assuring our hearts of those promiseB,' 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-r
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 maik, 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 bnt 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.
*> Persev. of Saints, chap. 8.
THE HOLY GHOST. 299
Thus then the Holy Ghost communicates unto us his
own.Iikeness/which is also the image of the Father and the
Son. * We are changed into this 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
hhn 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. 6. ' Who also
hath given unto us the earnest of the Spirit ;' as also^ Eph.
i. 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 theT earnest of the Spirit, in the
latter, the Spirit is said to be our earnest; of thie Spirit^ then,
in the first place is, as we say, ' genitivus materiae ;' denoting
not the cause but the thing itself; not the author of the ear-
nest, but the matter of it. The Spirit is our earnest, as in
the last place is expressed. The consideration of what is
meant by the Spirit, here, and what is meant by an earnest,
will give some insight into this privilege, which we receive
by the Comforter*
(1.) 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 tamest 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 nothing else can be called the Spirit of his Son :
and in Eph. i. 14. he hath given the Spirit (Sc for S) which
is that earnest. The Spirit himself of promise is this earnest.
In giving us this Spirit he gives us this earnest.
(2.) An earnest it is, a/o/oa/3&»v, neither the Greek, nor the
Latin have any word to express directly what is here intended.
The 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 will give him, or pay him, some other thing ; in
the nature of that which we call a pawn. Now the thing
tiiatis 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
Borrow, 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. 3Q1
out us, his word, promises, covenant, oath, the revelation
and discovery of his faithfulness 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 he abideth
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 be 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 sundry particulars might be- demonstrated.
302 OF COMMUNION WITH
So is he in all respects completely ah earnest : ^iyen 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 «o 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 bis
in their hearts, they rejoice in, as a drop from heaven, and
long for the ocean of it. Not to drive every effect 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 worf.
assigned between believers receiving the Spirit, as an earnest
of the whole inheritance; and hypocrites, * tasting of the powd-
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 n6
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 powerfVil
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.3 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^reat deal of joy and contentment in die 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
not intend to run this expression up into its rise and origi-
nal ; also, I have done it elsewhere. The use of unctions
in the judaical church, the meaning and intendment of the
l^pes attended therewith ; the offices that men were con-
secrated unto thereby, are at the bottom of this expression ;
nearer the unction of Jesus Christ, from whence he is cgiUed
Messiah, and the Christ, the whole performance of his office
of mediatorship, being called also his anointing, Dan. ix,
as to his furnishment for it, concurs hereunto. Christ is
said to be * anointed with the oil of gladness above his fel-
lows;' Heb. i. 9. which is the same with that of John iii,
34. 'God giveth him not the Spirit by measure/ We, who
have the Spirit by measure, are anointed with the ' oil of
gladness ;' Christ hath the fulness of the Spirit, whence our
measure is communicated ; so he is anointed above us ; * that
in all things he may have the' pre-eminence.' How Christ tvas
anointed with the Spirit to his threefold office of king, priest,
and prophet ; how by virtue of an unction with the same
Spirit dwelling in him and us, we become to be interested in
these offices of his, and are made also kings, priests, and
prophets to God, is known, and would be matter of a long
discourse to handle, and my design is only to communicate
the things treated oft
I shall only, therefore, fix on one place, where the com-
munications of the Spirit in this unction ef 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
of wfsdom and understanding, the Spirit of counsel and
might, the Spirit of knowledge, and of the fear of the Lord/
&c. 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 understatiding, 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 illamixia-
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 eyesy giving a new understanding, shining into our
hearts, to give us a knowledge of the glory of Ood, 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 sanctiiication. 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 ^
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
t
teaching by this xinction, 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 souls 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 advantage!;, 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
adopted ones, to secure them of it, to beget in their hearts
a sense and persuasion of the Father's adopting love ; or else
to give them the privilege itself, as is intimated, John i. 12.
Neither is that opposite hereunto which we have. Gal. iv.
6. for God may send the Spirit of supplication into our hearts,
because we are sons, and yet adopted by his Spirit. But of
of this elsewhere.
9. He is also called the ' Spirit of supplication ;' under
which notion he is promised, Zech. xii. 10. and how he
effects that in us, is declared, Rom. viii. 26, 27. Gal.,
iv. 6. and we ^e thence said to * pray in the Holy Ghost.^
Our prayers may be considered two ways.
(1.) First as a spiritual duty required of us by God; and
so they are wrcrught in us by the Spirit of sanctification, which
helps us to perform all our duties* by exalting all the facuL-
VOL. X. X
306 OF COMMUNIOir WITH
ties of the soul for the spiritual discharge of their respet^tive
offices in them.
(2.) As a means of retaining communion with Ood^
whereby we sweetly ease our hearts in the bosom of the
Father, and receive in refreshing tastes of his love. The
soul is never move 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
86l>estowed 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 out
hearts, shedding abroad the love of God in us, witnessing
with us, as to our spiritual estate and condition, sealing u»
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. .
Th$ 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
THK HOLY GH03T. 307
(as with the former) I shall do little ttiote than liame ; it
being not at all in my design to handle the natures of them»
but OQly to shew what respects they bear tp the business in
hand.
1. Consolation is the first of these. 'The disciples
walked in the fear of the Lord, and in the consolation of the
Holy Ghost^^ Acts ix« 31 . Iv rp TrapaicX^aci rov aylov wviifuir
Tog. He is 6 irafMfcXi]roc» Sind he gives irapaicXiyacv« from. his
work towards us, and in us, we have comfort and consolation.
This is the first general consequent of his dispensation
and work. Whenever there is mention made of comfort and
consolation in the Scripture ^ven to the saints (as there
is most frequently), it is the proper consequent of the woilc/
of the Holy Ghost towards them. Comfort or consolation in'
general, is the setting and composing of the soul in rest and
contentedness in the xuidst of, or from troubles, by the consi-
deration or presence of some good wherein it is interesteclV
outweighing the evil, trouble, or perplexity that it hath to
wrestle withal. Where mention is made of comfort and
consolation^ properly so called, there is relation to trouble
or perplexity ; so the apostle, 1 Con i. 6,6. *As the suf<>i
ferings of Christ abound in us, so our consolation also
aboundetb by Christ.' Suffering and consolation are o{h
posed, the latteir being a relief against the former; so are
all the promises of comfort, and all the expressions of it in
the Old and New Testament, still proposed as reliefs against
trouble.
And, as I said, consolation ariseth from the presence or
consideration of a greater good, that outbalances the evil
or perplexity, wherewith we are to contend. Now in tfae^
effects or acts of the Holy Ghost before-mentioned, lie al^
the springs of our consolation. There is no comfort but
from; 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,
inconsiderable to him. Suppose a man under the grea^Hst
calamity that can possibly befall a child of God, or a con-
fluence of all those evils numbered by Paul, Rom. viii. 38,
&c. let this man have the Holy Ghost, performing the
works mentipned before towards him, and in despite of ^1
x2
308 OF COMMUNION WITH
his evil, his consolations will abo'und. Suppose him to have
a sense of the love of God all the while shed abroad in his
hearty a clear witness within that he is a child of God, tfc-
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 ; Itrxypa irapaKkri<ng : 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 -
plans unto, chap. ii. 1. ' If there be 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 salvs^tion^ 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
affecting the soul and conscience.
And this is a liranch 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 ai^ 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 htm.
3. Joy also is of this number. The Spirit, as was shewed,
16 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
'shedding 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, ^r 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 : when 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 OHOST, 311
(2.) ]V][(3diateIy, 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 vnthout them. This
process of producing joy in the heartwe 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 Isa.
xxxT. throughout.
4. Hope also is an effect of those workings of the Holy
Ghost in us, and towards us; Rom. xv. 13. These, 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 beads 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 observaiians and i-nferences from discourses foregoing concerning ike
Spirit. The contempt of the whole^administration of the Spirit by some.
The vain pretence of the Spirit by others. The false spirit discoveretL
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 Hol^
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 remsurk 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. mid 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 ndt my present
THE HOLY GHOSt. 113
business to evince. He calls men to that work> and they are
separated unto him; Actsxiii.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 employn^ent, 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 operous 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. Sec. 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 ho 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
stim of all, as I could, undeniably evidence, were that my
preisent 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
Qome/ nor received any gifts from the Holy Ghost to Chat
purpose ; of crying up^ and growing in, an outside'pompous
worship, wholly foreign to the power and simplicity of the
gospel; of silencing, destroying, banishing men, whose mi-
nistry 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
Qhost, his gifts and graces, with their administration in the:
church of God, that hath been found even where the gospel
bath 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 stagfe. 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 andblessed person of the Tri-
nity, hath taken this office upon him to be our Comforter, but
THE HOLY GHOST. 315
they muat oppose and despise him also ? Nothing more dis-
covers how few there are in the w orld, 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 W4B may also try the
spirits that are gone abroad in the world ;* and which have
been exercising 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 strongs
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« 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
lis 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 bring to remembrance the things that Christ
spake for our guidance and consolation/ This was to be
, the work of the Holy Ghost towards the apostles, who wer^
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 Father's love, the Son came to glorify
the Fither. 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 utmost
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 evidiently 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 everyone 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 WITH
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 thentioned
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 preparation thereunto.
Valuation of the benefits we receive by him. What it is he comforts us in,
f and against ; wherewith ; how.
The way being thus m^ide 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 against.
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. Affliction is part of the provision
that God hath made in his house for his children ; Heb. xii.
6, 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 HOLT 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. Ao
cording as men's natural spirits are, sO do they manage them-?
selves under pressures. ^ The spirit of a man will bear hid
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. Mi| 6\iy<opu 9rmS£(ac Kvpeov, /xijSl IkXvov, W avrov
ikeyx6fievog, * 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 vnll 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
Ghostv
(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 u&; 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 yoo
320 OK. 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, VWe glory in oui: 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. 6. 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 eflect or other
of the Holy Ghost towards us, is suited and fitted to the
casting of it down.
THE HOLY GHOST. 321
3. In the whole course of our obedience are his consola^
tioma 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
undef~them, and. God be neglected, as to his intendments in
them.
. Without them, fiin 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.
Of leave us without that sweetness which is in new obedi-
ence, c
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
NabaFs.
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 concem-
PQients 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 liiie 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, th«
matter of them, or that wherewith he comforts as. 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 H6ly Ghost consist in his ac-
quainting us with, and communicating unto us, the love of
^e 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 ns. 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
ef this is able, not only to relieve us, but to make ns in every
condition to rejoicie '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 power of 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 dsly long, all my s6r-
rows have a bottom that may be fathomed; my trials bounds
that, may be compassed : but the breadth, and depths and
height of the love of the Fattier, who can estpress? 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, 16. He glorifies Christ, by revealing his excellencies, and
desirableness to believers, as the * chiefest of teti thousand, al«
together lovely.' And then he shews them of the things of
Christ ; his love, ^race, all the fruits of his death, sufferings
resurrection, and intercession^ and with these i^upports their
hearts and souls. And here, whatever is of refreshment m
the pardon of sin, deliverance from the curse, and wrath tjof
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 u& a little nearer to the communion
intended to be directed in. Now this is his own great love
and infinity condescension. He willingly proceedeth, p?
comes forth from the Father to be our comforter. He knew
what we were, and what we could do, and what would be omr
dealings with hita. He knew we would grieve him, provoke
hitn, quench his motions, defile his dweliing-place ; and y^
he wbuld cbme to be our comforter. Want of a* dtie coUsi^
deration df this great loVe of the Holy Ghost, weakens alt
the principles of our obedience. Did this dwell and abide
Y 2
324 OF COMMUNION WITH
upon bur hearts^ what a dear valuation must we needs put
upon all his operations and actings towards us ? Nothing
indeed is valuable^ but what coipes 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?
II 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.
Tlie 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
» 1 Joim IT. 6. Cart, 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 his person immediately,
as dwelling in us. It is given, Eph. iv. 30. * Grieve not th^
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 rh wv&ufia rh aycov, * 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 workt^f 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-
S26 OF COMMUNION WITH
prisipg the first general rule of our eommuDioii with the Hofy
OboBt ; ' Grieve not the Spirit.'
The term of 'grieving/ or affecting with sorrow, may be
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, dia-
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.
Ist. That the Holy Ghost is affected towards us, &8 one
that is loving, careful, tender, concerned in our good and
weU*doing, and therefore upon our miscarriages is said to be
grieved. As a good friend of a kind and loving nature i»
apt to be so on the miscarriage of him whom he doth affect.
And this is that we are principally to regard in this caation
a« 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.
N)QW, how this is done, how the Spirit is grieved, the apostle
dec^reth iu the contexture of that discourse ; ver. 21 — 3,4.
^el 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 dotk
require. The positive duty included in this caution^ ofnot
grieving the Holy Spirit^ is this ; iJaat we pursue universal
holiness with regard unto, a^ri upon the account of, the love,
kindne^s^ and tenderness, ol* the Holy Ghost. Thk is the
foundation of our communion we have in general. When
the soul cpnsiders the love, kindness, and<tenderness of the
Hply 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 und^r. that ccmsiderjition, becaose he is «o con-
THE HOLY GHOST. 329
oemed in pur ways and walkings^ to abstain from evibaiyd'
to walk in all duties of holiness, this is to hav^ cOmmtitiioii
with him. This consideration that the Holy Gho^t, who is
ourComforter^is delighted with our obedience, grieved at out
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 upo^
it. The Holy Ghost in his infinite love and kindness towatds
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 conisolations ?
And shall I be regardless of him in that wherein he is con-^
cemed ? ShaU I grieve him by negligence, siri, and folly ?
Shall not his love constrain me to wcdk before him to all
well pleasing'? So have we in general fellowship with hitn/
(2.) The second is that of the 1 Thess. v. 19. * Quench
not the Spirit.' There are various thoughts about the seniEte
of these words. The Spirit in others, that id, their spi-
rituid gifts, say some. But then it falls in with what fol-
lows; ver;.20i 'diespise not prophesying.' The light that
God haldb set up in* our hearts, say others. But where iti-
thatcalled absolutely roirvEvfia, '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- t^ be'
grieved,. which is a personal affection; but in respect of'hief
motions, actings, and operations. The Holy Ghost Was'
typified.by the fire that w€us always' kept alive on the altar.
He is also called a 'Spirit of burning.^' The reasons of ItiHt
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< theactings of the Holy
Qhost are called * qpuendiing- of the Spirit/ as some kind of
328. OF COMMUNION WITH
wetwood will do^ when it is cast into the fire. -^Thence are
we said, in pursuance of the same metaphor^ avaZwirvpuv,^
to * stir up with new fire' the gifts that are in us. The Holy
Ghost is striving with us, a^cting in us, moving variously fox
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 communioDf
with the Holy Ghost. It respects his gracious operations
ill us, and by us. There are several and various waya
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 theif
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 actingSy
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 Wl 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 sauls, 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. Stephea
THE HOLY aH05T. 329
tells the Jews, Actsvii. 5K 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. 62. * 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 hi»
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 th^y * were not
able to resist the Spirit by which he spake;' Acts vi. 10.
The Holy Ghost then setting up a ministry in the cburcb,
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 dispensatiT)n 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 spokei^'
unto.
^lCor.xil7.
380 OF COMMUNION WITH
CHAP, VIII.
Particular direetiontfor c(nnmumon with the Holy Ghost.
Bbfobb I name particular directions for our communioa
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 constitutWe
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 tihe'
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 supposelii
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
aod have the same thing granted three times distinctly,
vfhen 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,
i^nd is proper to each of them ; not formally, as a person,
bptr as. God blessed for ever. All adoration respects that
wJuch 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
TM£ HOLY GHOST. 331
Son is no less inTocated 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 invocate every 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 tliis 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 Sob
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 l^e
assistance of the Spirit, is that which we draw nigh toGrod
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 ojbher person),, which is appro-
priated to him (we never exclude the concurrence of other
persona), draws. us to the worship of him ; yet he is not wor-
shipped exclusively, but the whole Godhead is worshipped.
Fourtl|ily, These cautions being premised, I say, that we
are distinctly to worship the Holy Ghost. As it is in the
case of faith, in r^espect of the Father and the So^, John
xiv. 1. 'Believe in God, believe also in meJ This extends
itself no less to the Holy Ghost. Christ called the disciples
for the acting of faith on him, he being upon the aceom-
plishment of the great work of his mediation ; and the Holy
Ghost, BOW carrying on the work of his delegation, requiretii
th^same. And to the same purpose are their distinct opera-
tions mentioned. 'My Father worketh hitherjto, and I woik.'
Now as the formal reason of/ the worship of the Son, is not
his mediation, but his being God, bis^ mediation being a
powerful motive thereto ; so Uie formal reason of our mnr-
shipping the Holy Oboet/is^iot Ms^ being oar comforter, but
332 OF COMMUNION WITH
his being Qod, yet his being our comforter is a powerful
motive thereuntOr
This is the sum of the first direction. The grace^ actings^
love, effects of the Holy Ghost^ as he is our comforter,
ought to istir us up, and provoke us to love, worship, believe
in, and invocate him : though all this being directed to bin&
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 v^e 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, v^aits 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 takea
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 thenlay weight on every 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 ©HOST. 333
•consider him as the Comforter, and rejoice in him as they
ought? 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
]<i 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. Again, our communion with him^causeth in us return*
tng praise, and thanks, and honour, and glory, and blessing
to him, on the account of the mercies and privileges which
we receive foom 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
ns ? 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,
bis mission by the Son, and condescension therein, his love
334 OP 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
sotrl 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*
niunion 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 i& 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 Qhost
before-mentioned, with many such others, a§ might be inr
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, haih been
already declared : what is the formal reason of this wor8hipi>
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 evei^
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-
gation 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 hf
faith consider the Holy Ghost, as promised to be sent^ In
this promise they know lies all their grace, peace, merey^
joy, and hope. For by him so promised, and him alone, am
these things communicated to them. If therefore our life
to God, or the joy of that life be considerable, in thi» 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 oyr 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 ou^ souls be
humbled before h\m on this account. This one considerable
ingredient of godly sorrow, and the thoughts of it, are as
suitable to the affecting 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 my design is only to point out the hes^ds 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 hid con-
solation.
1. They have no true consolation or comfort be their es-
tate and condition what it will. Are they und^r affliction of
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 front
the natural spirit of a man,
(1.) For the most part it is but an outside, tt 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 atixiety 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 triafe, ptrts
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 resol^^^s 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 COXMUXIOH WITH
outward considerations and principles, they endearonr
patience and tolerance ; yet all is bat a contending
God ; a striving to be qaiet under that which God liath
on purpose to disturb them : God doth not aflUct men wHli-i
out the Spirit, to exercise their patience; but to distiirb
their peace and security. All their arming themaelTes with
patience and resolution, is but to keep the hold that God
will cast them out of; or else make them the nearer to nunu
This is the best of their consolation in the time of tlieir
trouble*
(3.) If they do promise themselves any thing of the caie
of God towards them, and relieve themselves thereby, as they
often do on one account or another, especially when tliey
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 awaketfa, he is
empty, and disappointed. So are they as to all their relief
that they promise to* receive from God, and the snppoit
which they seem to have from him. When they are awad^ed
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 oeace. 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 belieyers (as hath been declared), they
who are not made partakers of him, hav« 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 s^y 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, who
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 tjje gospel. O
that God would awake some poor soul to the consideration
of this thing ; before the neglect and contempt pf the Holy
Ghost come to that despising of him, from which there is no
recovery ! That the Lord would spread before tfiem all the
folly of their hearts, that they may b^ ashamed and con-
founded, and do no more presumptuously. .
VOL. X. z
A
VINDICATION
OP
SOME PASSAGES IN A DISCOURSE
CONCERNIKO
COMMUNION WITH GOD,
FROM
THE EXCEPTIONS OF WILLIAM SHERLOCK,
RECTOR OF ST. GEORGE, BOTOLPH LANE.
z 2
-•■'.)
^
VINDICATION
OP
SOME PASSAGES IN A DISCOURSE
CONCERNING
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
virhom 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 th^ ap-^
prehensions of some ; yet, being wholly practical, designed
for popular edification, without any direct engc^gement into
things controversial, I looked for no opposition untp 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 th^ir endeavours are sunk into contempt with all gorts
•342 A VINDICATION OF
of persons pretending unto the least sobriety or modesty ; I
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 thinga
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 iinproba-
ble, but that from one malevolent adversary I might receiyea
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 ^f 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 truei 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 n^ar
twenty yeara,, 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 tru^ 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. Bat
however, the doctrine maintained by this man, and those op*
posed or scorned by him, are not my 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 my 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 cathblic 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 or
resolutions as I had occasion; neither was it until verjr.
lately, that my second thoughts came to a compliance -witb
the desires of some others, to consider my own peculiar coDi^
cemment therein. And this is all which I now design,. for
the examination of the opinions which this author bath,
vented under the countenance of public licence* whateveih
they may think; I know to be more the concernment of other-
men than mine. Nor yet do I enter into the considerations
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 attemcpta;:
nor have I the least desire to preserve it in the minds of sack
persons as wherein it can suffer on this occasion. But.tk&
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, mofeh*
meet for this work might think thexbselves discharged from-:
taking notice of them. Setting aside this consideration, I.
can freely give this sort of men leave to go on with their reK-
vilings and scoffings 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 dii»
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,
— Iirit cvrt HtutS OUT a<p^99l ^a»T{ sotiut;.^
» Od. {. 187. »» Od. (w. 401.
THE JPIl£€£DING 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! shall make no long contest with them who
once discover that their minds are by any mecms imboldened
to undertake the defence of such shameless untruths. Nor
shall! 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 churchy 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 tihey 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 faim have loved and preferred before all others, them wbi^
are spiritually since descended and sprung out of hint.
These were in God as in their SaYionr, and not as in tbeir
Creator only. It was the purpose of his saving goodness, bis
saving power, and his saving wisdom, which inclined' itSeif
towards them. They which thus were in God eternally by-their
intended admission to life, have, by vocation or adoption, Gk>d
actuidly 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 cometfa not to
us but by the Son, nor by the Son to any of us in- particnlar,
but through the Spirit. For this cause the apostle wisheth
to the church of Corinth, ' the grace of our Lord Jesus Chnni,
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 aiid pur*
pose whereby we are chosen to be made his in this present
worlds before the world itself was made : we are in Qod
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 viae withereth. We are^ therefore^ adopted
3ons 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, butonly,
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 bath 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 come.
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 ovm body.
So thatin him, even according to his manhood, we, according
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 respeothim 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 deatb 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 owr nature uncorruptj was the union of his Deity with
348 A VINDICATION OF
our nature. Aud in that respect the sentence of death and
condemnation, which only taketh hold upon sinfal fleshy
could no way possibly extend unto him. This caused bis
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^;
oause, ' through the eternal Spirit he offered himself unto.
God without spot.' That which sanctified our nature ia*
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 e:^lted it unto glory. Seeing, there*,
fore, that Christ is in us as a quickening Spirit, the first detr
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. These things Saint Cyril duly^.
considering, reproveth their speeches which taught that oidy ,
^e 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 which 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
TH£ PRECEDING DISCOURSE* 349
not this for himself only, but for our sakes, that the grace of
sanctification 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 moving and working
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 arid 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,' saidi
Saint Augustine, ' that some be holier than others are, but
because God doth dwell in some more plentifully than in
others?' 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 reaUy
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, arid besides the mystical
copulation thereof with the parts and members of his whole
church, a true actual influence of grace whereby the life
350 A VINDICATION OV
which we live according to godliness is his ; Md from
we receive those perfections wherein our eternal happiness'
con^isteth. Thus we participate Christ, partly by imputatiieto ;
as when those things which he did «nd suffered for ub ^^
imputed unto us for .righteousness : partly by habitual nh4
real infusion, as when grace is inwardly bestowed while we
are on earth, and afterward more fully, both our souls aifcF
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 f
whereupon, because the rest of what kind soever do all both
necessarily depend and infallibly also ensue ; thierefore the
iqiostles term it, sometimes the seed of God, someticnes the
pledge of our heavenly inheritance, sometimes the hansel or
earnest of that which is to come. From whence it is, that the^
which belong to the mystical body of our Saviour Christy and
be in number as the stars in heaven, divided successively^ Irj^
reason of their mortal condition, into many generations, are
notwithstanding coupled every one to Christ their head, and
all unto every particular person amongst themselves> inaS^'
much as the same' Spirit which anointed the blessed soal 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 inust
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 thdt 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
THE PRECEDING DISCOURSE. 35i
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 bath are in all things,
aiid 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 Ohost, 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,
th^y 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 thai is written by Mr. Hookier 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 t;hey influence the exceptions which this author
•* :8i|2 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 a way 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 asisertion 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, ^nd that
THE>HECEDING DISCOURSE. 363
this is the fountain of all saving knowledge, 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 much 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, whiph 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 qnd aimed at, which
what it was I know' 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-
VOL. X. 2 a
354 A VINDICATION OF
carriagea or futilous imaginations for the future^ I kere tell
him that if he pan find in that bpok^ 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
ttis so revealed and declared , and learned from thence, I
will publicly burn that book with my own hands to give hina
and all the world satisfaction. Nay, I say more ; if an ang^l
fix)m heaven pretend to give any other knowledge of the
person of Christ but what is revealed in the gospel, let him
he, accursed. And here I leave this author to consider with
himself, what was the true occasion why he should first thu^
represent himself unto the world in print by the avowing of
BO unworthy and notorious a calumny.
Whereas, therefore, by an acquaintance with the person of
Christ, it is undeniably evident, that I intended nothing but
tiiatknowledge 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
wiJJi 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.
Haying laid this foundation in an equd 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 w,hich 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 I 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 Chriat, 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
nnfit 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
Qod, 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
oth&r mysteries or truths of the gospel to be attained. This
2 a2
356 A VINDLCATIOX OF
being the substance of what is asserted in my discourse, t
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 by 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 tlie knowledge of the person of Christ, and
shall say so still, let this man and his cooapanions 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 author. 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 which 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 givea
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 hinaself ? 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 yet 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 arie
plainly revealed in the Scripture, without any farth6r ac-
quaintance with the person of Christ/ p. 43. What this
farther acquaintance with the person of Christ should meaa,
I do not well understand : it may be any more lU^quaintanbe
with respect unto some that is necessarir;"
out any more ado as to. an acquaintaqoi
368 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
die 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
leaye^ 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-
tore, 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, * Arid 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 give a
modest man a little confidence sometimes. And against his
THE PRECEDING blSCOURSE. 369
experience of the whole world falsely pretended^ I can oppose
the testimonies of the Scripture, and all the ancient writers of
the churchy 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 proper-
tionably was their knowledge of all other sacred truths, which
yet wilii 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
ai£rm 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 sufierings 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 o^ences 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 with 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 j
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 satisfaction, 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 grace. This is here now called out by our aur
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,
* Equidem vehementer laetor eum esse me, in quem tu cum ,
cuperes, nuUam cpntumeliam jacere potueris, quae 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 centring in it, to Suppose that such
THE PRECEDING DISCOURSE. 361
rulers are not obliged to inflict those punishments'which jus-
tice and the preservation of the communityfdoth 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. 69. 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 upori
362 A VINDICATION OP
thia author*s opinion as upon mine, and that with a greatey
8hew of probability ? 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 Afst^
I presume he owns the satisfaction of Christ, and I will sup^
pose it until he directly denies it ; therefore also he owns aad
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 be
might have done so without the least diminution of las
glory, yet he would not, but would have his Son by hiil
death and suffering to make satisfaction for sin. I leave it
now not only to every learned and impartial reader, but ta
every man in his wits who understands common sense, wher
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 others, 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 PBECEDIKG DISCOURSE. 369L
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 hare 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 id 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,' 8&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 my exercitations on the Epistle
to the Hebrews, wherein myjudgment in this point is declared
andmaintainedi Let him attempt an answer if he please unto
them, or do it if he can. What he farther disco urseth 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 (jod'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 wither
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
ivise, 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, ov 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 asr.
sured us,' whom. I desire to believe and trust linto. 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 in our sins without faith, repentance, or new odedience.
For he supposeth it sufficient to manifest the folly of this
THE fllECEDING 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
rieally 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, disputing
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 pitge is' to ieteept ^^^
366 A VINDICATION OF
revelation of the wisdoal of God, which I affinn td hate
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 vnsdom therein, if justice
be so natural to God that nothing could satisfy him bat 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 imaginecl
that God will pardon sin, and doth so, without any satis-
faction at all ; and some have thought that other ways 6f
'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 otherr
wise made to divine justice, but by the death of the Son ^f
God incarnate, none have used to say who know what &9y
say in these things. 'But wisdom,' he saith, 'consists m
the choice of the best and fittest means to attain an end,
when there were more ways than one of doing it ; but it r^
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 be
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 ^e 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 one way for the redemption of man-
kind and the restoration of the honour of God's justice and
THE PRECEJJING 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 i^ee no
.wisdom or no great wisdom in the finding out and appoint-
ing of this w^y, 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 6o<l in all or any part of the obedience be
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
Ood. This I am sure is a new discovery, we learn no suph
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
foe what is my judgment about the impptency that is in us
by -nature unto any spiritual good, the necessity of the ef-
fectual operation of the Spirit of Gpdin and to our conversion,
nvith his aids and assistances of actual grace in our whole
course of obedience, which is no other but that of the ancient
charch, the most learned fathers, and the church of Eng^hd
-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 opposetb^
or to understand it better, or to answer it if he can.
368 A VINDICATION OK .
He adds, * But still there is a more glorious discovery
than this beliind, and that is^ the glorious end whereuhto
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 grace in Christ.
This indeed is such a discovery, as ilature 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
Tiis 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 confessit 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 I>R^CEDING DISCOURSE. 369
all other light, and discovers no other use or end of it at all.
In the Lord Jesus Christ there is the maaifestation of
another and more glorious end, to wit, the praise .of Go4*s
glorious grace in the pardon and forgivene^ of it j Gpd
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 pardoniog
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 beingy 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, a^d therefore in
•his words I shall represent it. It is Augustine : saith ^e,
'saluberrime confitemur quod rectissime credimus, Deum
Dominumque rerum omnium qui creavit omnia bona yalde,
et mala ex bonis exortura esse pnescivit, et scivit magis ad
soam omnipotentissimam bonitatem pertinere, etiam df
malis benefacere, quam mala esse non sinere ; sic ordinqtsse
angelorum et hominum vitam, ut in ea prius ostenderet quid
posset ebrum libenim arbitrium, deinde quid posset crua^
gratis beneficium justitiaeque judicium.'
This our author would hare to be God's bartering with
sin and the devil for his glory ; the bold impiety of whicb
expression 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 demonstratiott of God's
r
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/ &o. 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 teachethis, 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 PRECEDING 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 caia.
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. 65. * 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
2b2
372 A VINDICATION OF
is this; that Christ haviDg expiated our sins^and fulfilled all
righteousness for us, though we have no personal righteouB-
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, and hatred
to love, yet the righteousness of Christ is a sufficient, 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 theonly
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 tiake 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 affirms 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, 8cc. 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
tAe 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 coupter-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. 67. 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, which 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) petulancy. 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, vnth pains indefatigable, all kind
of learning and skill, ecclesiastical, philosophical, and theo-
logical, in books and volumes which the Christian world,-
THE PRECEDING DISCOURSE. 376
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,
Butif 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, I 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 disingenuous
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 their 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 tliey
have to do ; yet this way of writing proceeds from a secret
376 A VINDICATION OF
sense of their disability to maintain their own opiniotis^ or
to reply to the reasonings of their adversaries in a fair and
lawful disputation ; or from such depraved affections aa are
sufficient to deter any sober person from the least comma-
nication in those principles which are so pleaded for. And
the same I must say of that kind of writing which in acme
late authors fills up almost every page in their books, which
beyond a design to load the persons of men with reproachea
and calumnies, consist only in the collecting of passi^eB
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 weiik 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 us ; 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 soifl make to Christ after all
this, when she adds ; And though I would have walked ac-
cording to my 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
THK 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 differ from 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 Tiltogether in-
excusable. The way whereby I have expressed the consent
of the soul in the ireceiving 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 tookthem, 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-
cemment, and how far he is yet from being in danger to
pore out his eyes in reading the Scripture, jas he pretends*
If he did know them to be his words, why doth he put such
a sense upon 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 sfense 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 tibe 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 vnthout 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. 370
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 hath mended 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
judge th 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 ^earned from the gospel, had we not first grown acquainted
with his person.' Now herein there is an 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 bis 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. But thirdly.
That this knowledge of Christ, or acquaintance with him, is
to be attained before we 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 eflScacy 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
gibn I do^ I do it not without cogent reasonsirofti 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 must 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 andsanctificationofsinners,andthe 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
that the passage of pp. 88, 89. ' This made the divine goodness
so restlessly zealous and concerned for the recovery of man-
kind; yarious ways he attempted in former eges/but with
little success, as I observed before, but at last God sent hi^
Son our Lord Jesus Christ into the world,' without a very
cautious explanation and charitable construction, is folse^
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 thii^gs, 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 express.ed 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 Ood in fortner
ageis by various ways attempted the recovery of mankind but
882 A VINDICATION OF
with little Bucceis/ I know not. Varidnv Itltdb^tsfiM Cfcod
for any end witI)Qvt success; do not lead the mind itkth right
notions of his infinite wisdom and omnipotSency.' Atsd' that
God by any way at anytime attempted the recovery of nian-
kindy distinctly and separately from the sending of his Son,
is lewdly false.
In the greatest part of his fourth section, entitled, 'How
menperyert 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 religion is wholly owing to an acquaintance with
the person of Christ, and could never have been clearly and
savingly leamied from his gospel, had we not first grown ac-
quainted with his person.' This shameless falsehood is that
filone 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 man may
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 PRECEDING 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 perspn, then to know
Christ can signify nothing else but to know his person and
all his personal excellencies, and beauties, fullness, and pre-
ciousuQss, &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 cembat the mormos and chimeras of his own
imagination ? Well then I do maintain that tb 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 wisdom 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 — 10&. 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 vrith him,
though some vrill be so perverse as to understand 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 ndne 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 minded 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 in-
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
profaaeness with much of what ensues^ whichi shall not
farther inquire into.
I find not myself concerned in his ensuing talk, bat 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 ourselyes?' To this also
I shall return answer as briefly as I can, in the ensuing otn
serrations; 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
iliflerences, 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 usy. 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 rightebusness 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
TH£ PRECEDING PISCOVRSE. 38?
inherently. We are as truly righteous with the obedience
of Christ imputed to us, as Adam was or could. have beeni
by a complete righteousness of his own performance. So
Rom. V. 18. 'By his obedience we are made righteous;*
made so truly, and so accepted, as by the disobedience of
Adam we are truly made- trespassers and so accounted. And
this is that which the apostle desires to be found in, in oppo-^
sition 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 distinction
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 ourselves ; 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 should
walk in them.* We are saved, or justified (for that 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 which the
apostle intends? The works of believers, as in the very be^
ginning of the next words, is manifest ; 'for we are;* we be-
lievers, with our obedience and our works of whom I speaks
Yea, but what need then of works ? Need still there is, ' We
are his workmanship',' &c. Two things the apostle intimates
iq these words.
First, 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 apos^tle^
for 'we are the workmanship of God,* &c. all. our works are
wjought 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 '^
is a suflScient ground of our obedience whatever be theuse
of it.
If you will say then. What are the true and proper gqsi-
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 ifi the mystery of the
gospel, and dispensation of grace, spread themselves so
diroughout 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 from the sovereign appointment and will
of God, Father, Son, and Holy Ghost.
(1.) In general. * This is the will of God even our sane-
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 vnll 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
XpE PRECEDING DISCOURSE. 389
before him in love/ This he is to accomplish, and will
bring about in them that are his. ' He chooses us to sal-
vation, 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 consideration of that love as a motive to holiness;
John iv. 8—10.
(2.) It is so also of the exceeding love of the Son, whereof
the testimonies are innumerable. I shall give but one or
two^ Tit. ii. 14. ' Who gave himself for us, that he might
sanctify and redeem us from all iniquity, and purify to him-
self 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 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 ;' 2 Cor. v. 16. Rom. vi. 6,
(3.) It is the very work of the love of the Holy Ghost;
his whole work upon us, in us, for us, consists in preparing
of us for obedience, enabling of us thereunto, and bringipg
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. 4. 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 the 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 yo^u 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,
390 A VINDICATION OF
[1.] It is the glory of the Father, Matt. v. 16. ' Let your
light BO shine before men, that they may see your good
worksy 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 se^n
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 ^ent
of God.
[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 soft 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 are 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 w.e 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 PE£C£DING DISCOURSE. 391
ye perfect/ that is, in doing good, *as your heavenly Father
is perfect ;' Matt. y. 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 'm
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.
[2J Peacef' By it we have communion with Qod^
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 alieiiation
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 s^rve
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.
[L] It serves to the conviction, and stopping the mouths
of some of the enemies of God, both here and hereafter.
392 ^ A VINDICATION' OF
Ist. 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 hdi-
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, sball be
brought forth, and manifested to all the world, and the i ighte-
ousness of God's judgments againstj'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 yon 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 evil doers, 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
to 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 PRECJEDING 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 ;^ 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 I 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-
»> Rom. vi. 23. tteb. xi. 6. Gen. xv. l. Psal. xix. 11. Iviii, \U Matt v. IJ.
X. 14. Rom. iv. 4. Col. ii. 18. iii. 24. Heb. x. 35. xi. 26.
c 2 Pet. ii. 15.
304 A VINDICATION OF
alted into the room of the obedience and righteoiui»ei8 of
Christ, let him be filthy still/
1 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 afibrd;
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 my 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 myself with very few remarks
upon them.
1. Upon my asserting the necessity of good works, he
TH£ PRECEDING DliSCOURSE. W6
adds, ' a very suspicious 'word, which nvethmk^ those m^
should be afraid to name.' And^whyso? '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 Bellarminehimself came toat last as the safest retreat,
namely, the merits and righteousness of Christ ; but for
attendance imto 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 biesseth
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
tiiem, 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 t>bey them or no. Yea, * but will he
damn men if they do not obey his-commands for holiness V
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 justifiied
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 Sod redeemed us to be holy ; but will the Fatiher
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 withTegard 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. AH the 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 PRECEDING DISCOURSE. 397
dience 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, stifie the creature that is formed
in us, in the womb? 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 coirtrary, 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-
ing 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
vensation, nor a living holily, but it is the principle and ipi-
ritual ability produced in believers by the power and grace
of the Holy Ghost, enabling them to walk in newness of life
and holiness of conversation. And 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 /ipostle in like manner, or scoff 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. 136. 'The sum of
all is, that to know Christ is not to be Uius acquainted vrith
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 l»aECEDlNO PISCOURSE. 390
young man without consulting, or despising the exposition
of all di\rines 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 obi-
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 'J' 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 thenu 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 I 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 VINDlCATIOlCOF
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 exprcBsionsi
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, I 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
Grod 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 I am 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- .
triary 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 nameVhen occasion requires it,
are sufficient to affix upon them the sense which he pleads
for, with many other things of an equal falsehood and imper*
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 Christ, 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 VINDICATION OF
what Ood was satisfied withal, with sundry other things of
the like nature ; will not be to seek whence these things
coiney 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 my 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*
ranee and spite, as is hardly to be paralleled . His entrance
upon his work is, p. 200. as folio weth: '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 J:he 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 Godnnan, 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 maA, but as mediar
tor ; but surely he will not call the peculiar duties : and acr
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,t
which I find that he hath here mangled and altered as in
THE PRECEDING DISCOURSE. 40^
»
oth^r places, and shall therefore transcribe the whole ptfs*
sage in my own words, p. 61. '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, abstracting from the oflSce 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. lii. 14. concerning which some of
the ancients are very poetical in their expressions ; nor yet
as now exalted in glory, a vain imagination whereof, mstkes^
many bear a false, a corrupted respect unto Christ, evcJn
upon carnal apprehensions of the mighty exaltation of tid
human nature, which is but to know Christ after the fleisb,
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 eminehcy, comeliness, and beauty, &c.
Now in this respect the Scripture describes him as exceed"^*
ing excellent, comely, and desirable, far above compari^oll'
with the choicest, chiefest, created good, or any endowmeni
imaginable ;' which I prove at large firom Psal. xlv. 2. Isa.
iv. 2. Cant. v. 9. adding an explanation of the whole.
In the digression, some passages whereof he carps at* iii
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 ope^
whereby he was meet and able to be the mediator between
Gx)d and man, and tp effect all the great and blessed endis of
his mediation. That dUr Lord Jesus Christ was God, and that
there were on that account in his person the essential exeel«
lenciesand properties of the divine nature, I suppose he wilt
not deny ; fior will he do so, that he was truly man, and that
his human nature was endowed with many glorious graces and
excellencies which are peculiar thereunto. That there is a
distinct consideration of his person as both these natures are
united therein, is thaii which he seems to have amitid to ex^
cept against. And is it meet that any one who hath oug^t
2 D 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, ofthe person of Christ, as he is'God over all blessed 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
^ey 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 graces are there in Christ as
mediator which do not belong unto him either as God or
man V 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
awTr6<rraTog, 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 Apatmicfi r^c <p(f<rBi»)g Klvqaig, and so the distinct natures are
distinct principles of Christ's operations, yet his person is thje
principal or only agent, which being God-man, all the actions
thereof by virtue of the communication of properties of both
natures therein are thtandrical ; 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 willnot
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, frpm the
graces of his person as God and man.' Neither could aay
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 VINDICATIOK bF
gtacesi' 1 Bdpposethat 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 i>er-
son and not an office ; and there are no such things in re-
ftim natura as the actions of an office. And if by them he
intends the actions of a person in the discharge of an oflice,
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 whether he will or no. So
he is a ' merciful, faithful, and compassionate high-priest ;*
Heb. ii. J7. iv. 16. v. 2. And all his actions in the disbharge
of his office of priesthood being principled" and regulated by
those i^ualifications, 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 be 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 accuraey 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 forward, 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 DISCOUliSS. 467
I shall accept from him the kindness of an obligation to 8o
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 mcl-
diatory office, for he had been white in the glory of his Deity,
and ruddy with the red earth of his humanity, whether he
bad 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
fipom 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, l^t him take
his own time to be pleased again, it is that wherein I am not
cbncemed. But my fault which so highly deserred bis cor-
rection is, that I apply that to the person of Christ whleU
belongs unto his natures. But what if 1 say no such things
or had no such design in that place ? For although I d6
maintain a distinct consideration of the excellency of
Christ's person, as comprising both his natures united, though
every 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
tare singly considered he could have performed^ And shall
continae to maintain it against wEosoever 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 be
pretends to prove it, being ' The beauty and comeliDess of
the Lord Jesus Christ in the union of both these in one pw-
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 whithtf •
He begins with p. 64. 'And in his first digression concern-
ing the excellency of Christ Jesus, to invite us to c^^nununion
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 jpersonal graces in Christ but what belong to his Deity
or his humanity?'
I 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 C^erein, 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
I
THE PRECEPIN.G 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 primiitive
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 woidd 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 awiroTCLKra, 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 — II.
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 VINDICATIOK OF
which may make him a fit SaTiour, that those who are ttv
united to his person, of which more in the next sectioo,
need not fear missing of salvation. Hence they ransadL all
the boundless perfections of the Deity, and whaterer 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 efiects 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 sares us
as a mediator, that is, as God and man in one person, ex-
ercising the office of a mediator, and not merely, as Ood 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
anatJiema, maranatka. Secondly, We do not imagine, but
believe from the Scripture, and with the whole church of
Ood, 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 l^RECEDINa DISCOURSE. 411
fiequently promised in the Old Testamenti 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 sole 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 offends, 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 Ood vve 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,
vehich by their repetition he hath exposed to scorn. *And
therefore they dress up,' &c. What doth this poor man in-
tend? What is the design of all this profaneness ? The de-
claration of the natures and person of Christy 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
ineet 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 vrill do bo imto
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 hot
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^*
ligenee,.aiid sometime^ such a fear of the event of ]thing8,a8
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 onto Jesos
Chr ist, shall be assuredly saved , which I have proved elsewhere
beyond the fear of any opposition from this author or othen
like minded. Fourthly, He adds hence, 'They ransack/ &ۥ
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 V 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 penon
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 in them, as
the human nature is united thereunto? Fifthlyi * 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, &c. 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 V 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 aily
who was so fearful and jealous lest too much should be as-
cribed in the matter of our salvation to Jesus Christ ; and
vi^hen 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 vn*itings 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
aiid 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 persan 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 fiUeth all things ; yet also we have
our hopes in Ood 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, distemperecl 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. I^is being
416 A VIXDICATION OF
Christy and his fitness thence to be a Savionr, as those
I named/ viz. Zech. ziii. 7. Heb. ii. 14« 16. Say yon so?
Why then I do here undertake to maintain the persoiial
union^ and the fitness of Christ from thence to be tf Saviour,
from these two texts, against this man and all his fratemitj
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 modem, to prove the assumption of our human
nature into personal subsistence with the Son of God« that so
he might be licavoQ, 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
liave 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 tnith^r^ If he
yet think that I cannot prove what I assert from these tes-
timonies, let him consult my * VindicisB Evangelicee^' where
according as that work 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, thi^ 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
HiB 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 I see not that they stand in need
of using 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 what 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 otheri when the promise
is but the means and in^rument 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 be quotes not the
place, and I cannot find it. I shall therefore pnly at present
voii. X, 2 e;
418 A VINDICATION OF
tell him, as (if I remember aright) I have done alreMlyi tint
I will not come to bim 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 mani^e
such a subject, much less a logical and argumentative
way of reasoning ; nor have any inducement thereunto from
any thing that as yet I 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
ivav6p0wtTtg, if I may SO say, which yet if he had not known used
in othe?^ood authors^ treating of things of the same natureyhe
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 stubbomest 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
itnvite all sorts of them, though under the mest discouraging
THE PRECEDING DISCOURSE. 410
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, I 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. Seelsa.lv^?. Secondly, For the opposition
which he childishly frames between God's vindictive justicci
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 Learn 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 abounded
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 ejiemption of the person of the Father from being
2 E 2
420 A VINDICATION OP
the fountain of grace absolutely, in the order of the divine sub-^
sistence of the persons in the Trinity, and of their operatiom
suited thereunto, upon the ascription of it unto the Son, is a
fond imagination, which could befall no man whounderstandB
any thing of things of this nature. It doth as well follow,
that if the Son created the world, 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 gracfe, being the procuring attd
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 fiiliy
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 wonid
again set between 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 da 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 scoffers, 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 ia my book (as formerly) scraped togedater
from several places, so as be tbougbt 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 4s fruitful, for it being the love of God, it must
be effectual and fruitful in producing all the things which
he willeth 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 oondited 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 ha(d been well if hislicencer had accommodated
him with some paft of his talent herein. But what is it that is
excepted against ? Is it, that the love of Christ as be 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,
BqvXiiiSral tivl & oiercu ayada, koL to leara SivafUvvpoKTumv ilvai
Tt^TU)v. 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 untor
the object beloved^ I expressed it as I thought meet, by loving
these things to us. And I atn 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^isno Christian. Andif
tbiamanknow¬ how the love of Christ is the cause of grace
and glory, Ivow 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 ? Who ever
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 Christ 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 tb supplies of grace in the
increase of faith, love, and obedience, &c. This ignorance
or profaneness is greatly to be bewailed, as his ensuing scoff
repeated now usque ad nameam, 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 PEECK.DING 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 tUe
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 shouM
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 encouragement unto our faith,
and his love. in particular is therein represented unchangea--
ble, because he himself is so ; but it doth not henc& follow »
that God loveth any one naturally or necessarily. His k)ve
is a free act of his will, and therefore, though it belike him-
self, such as becomes his nature,, yet it is not necessarily
determined on any object, nor limited as unto the nature, •
degrees, and efiects of it He loves whom he pleaseth, and
424 A VINDICATION OF
as unto what end he pleasetb. Jacob he loyed^ and Bmh bd
hated ; and those effects which from his love, or out of it^
he will communicate unto them^ are various, accordiog 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 Qod»
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 fruitr
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 fruits of it^
which is a wondrous profound apprehension. The readcor^
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 turniE^ ;' 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 xm-*
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 — 6. 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 PRECEDING DISCOURSE. 42&
not help him ; for as I am sure enough he would scorn to leatn
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 I 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 ways as are suitable to his nature, which is the
fruitfulness of it. But th^n 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-
9ities 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. But
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 ^ese
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^ Uiat
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 offer 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
pliafice with them. Hence, although the habit of faith or
power' of believing, be wrought in us by the Holy Ghosts
yet the word of the gospel is the cause and means of all iti?
a;cts; and the whole obedience which it producetlu 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 P«-
lagianism, destructive of the gospel, sufficiently confuted
elsewhere ; and he may explain himself as he plesiseth..
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 wiU of God,
and the most powerful method of the divine wisdom^ for the;
. reforming of the world, as it prescribes the only righteous-
ness whidh 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 I 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 difierence, he may be pleased to take notice.
428 A VINDICATION OF
that these words are the whole and entire paraphrase ^f
Dr. Hammond on John i. 16. the first testimony he uiader-
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
enough 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 isythe 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
gprace 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, &c. 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 PRECEDING DISQOURSE. 429
obedience unto its precepts, and believing the promises
which it gives, in our own strength, without 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 hi^ 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 Sodnians are by com-
mon agreement 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 verbaiim 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 I expect any sober reply unto
from him. Some texts of Scripture that mention a fulneBS
in Christ, he chooseth out to manifest(to speak a word by
430 A VINDICATION OP
the way), that indeed they do not intend any ftach fcAiest
in Christ himself. And the first is John i. 16. the exposi-
tion whereof which he gives, is that of Schlichtingins^ who
yet extends the import of the words beyond what he wiH
allow. The enforcement which he gives unto his exposition,
by comparing the 14th and 17th verses with the 16tb, 149 both
weak and contradictory of itself; for the words of the 14th
verse are^ ^ The Word y(^s made flesh, and dwelt amongst as,
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 tratfa'is
exegetical of his glory, as the only-begotten of the Father,
which was the glory of his person, and not the doctrifie 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 die
ancient church, and the most eminent doctors of it, which if
he knows not it to be concerning the effectual commnnica-
tion of Teal, renewing, sanctifying grace by Jesns Christ,
there are enow who can inform him, rather than that woful
gloi^s 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 given to
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 ihird section, p. 279, he enters upon his exceptions
unto the union of believers unto Jesus Chri6t> and with great
modesty at the entrance of his discourse, tells us, fi[rst>
*how 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 explainiiig 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
liimsel^ to farther their faith, obedience, and consolation ;
•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^
43ure, 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, to
432 A VINDICATION OF
be its saTiour, 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 mani^ment 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 PRECEDING DISCOURJBE. 433
nounce the gospel, and the Catholio faith. It is therefore
to no.purpose for itie 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 matei*iaLpassage in the whole discourse, if he be
able, or discover any thing 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 nie, are not duly ap-
plied unto their proper intention ; I can at least confirm
them bothy 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
hi^ 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
cajvils, 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 e£ God,
I hope he will not find many rivals in such a desi^^. For
my part^ I do suppose it more becoming Chriatiaii mo-
desty and sobriety, where men have laboured according to
their ability in the explication of the mysteries of Christiaa
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. can^il 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
persoa of ingenuity and judgment wiU be pleased but to
peruse it, and to compare it with this man's exceptions, I
am secure it will need no farther vindication 4 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 on4^
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 ia
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 s^spersions 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 steady whose
mediator he was.'
These assertions are gathered up from several places ih
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 office 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^
%o prove that Christ fulfilled all righteousness as he was
mediator, in their stead whose mediator he was, yet indeed
he doth not do so. For, first, I say no such thing aa 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 tetstimony 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 etf
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 bad ordained ; but he was not to fulfil
2 r 2
436 A VINDICATION OF
the rightcvousness of *he law for the whole congregation.
Thus Christ is now the Mediator of a better covenant, and
his oflSce 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 hira 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 ;'
arid then gives as an instance in Moses, who is called a media-
tor in receiving the law, but did therein no way interpose him-
self between differing parties, to reconcile them. Secondly,
From the nature of the mediation of Moses, he wouI() 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 himself
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 assisted. 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 king,
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 ray exercitatipns
unto the second part of the exposition on the Epistle to the
Hebrews, whereon if he please he may exercise and try hiis
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 thena 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, secondly, Christ our mediator, and as
mediator, was obliged unto all that obedience unto tlie 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 orer the whole unto
his full satisfaction. I shall therefore only coneider his exr
ceptionSy and haste unto an end of this fruitlesa troubki
wherein I am most unwillingly engaged by this iaaii*s un-
suspected disingenuity and ignorance.
After the citation of some passages^ he adde» 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 Uu^
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* Aad
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 conies 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. 18K
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 east his thoughts
into this disorder was, that he knew not that Christ was
made a private man as mediator, which yet the Scripture ii^
sufficiently express in. For the following objections that
the Lord Christ was neither ' husband nor wife, father nor
tradesman/ &c. 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 ^RECEDINO DISqdURSE. 439
tHt the grace of duty and obedience inNaU relatione is the
satne^ the relations administering only an external oceai^on
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 tot 6uv
righteousness in all out relations, every act of duty aiid sin
in them respecting the same law and principle* And hereon
all his following exceptions for Sundry pages, wherein he
seems much to hare pleased himself^ do fall to nothing, as
being resolred 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 ;' \^hich in what sense he did so, ifi
fully explained in iny diilcourse. 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 tio 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 oth^r laws which as mediator, he^
was made subject unto. And if he neither doth nor will
understand theise things when he is told them, and they at^
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 o«^
loudly call iny name upon them. And whereas I know tny^
self sufficiently subject unto mistakes and slipd> so when f
actually fall into them, as I shall no^t 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 tiiat I will
stand to his censure and judgment, without giving him th«
least farther intimation of the sense Mdd intendment of what
440 A VINDICATIOK OF
I have written^ or vindication of its truth. Thus, wketeasi
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 atitecedent 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-
k>us 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 tKe 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 exoeptions 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
emch symbolioal precepts as might be instances of his obe-
THE PRECEDING DISCOURSE. 441
dienee thereuoto. Sametbing 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 innoceucy
give what positive laws he pleased unto innocent persons,
as means and ways to express that obedience which th^y
owed unto the law of creation? The task wherein I am en-
gaged is so fruitless^ so barren of aaiy good use in contei;id-
ing with such impertinent effects of maUce 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 w€is 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 theqi;'
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 mipd
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. preset 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 hereonr w:hat
is afterward said against this particular end, he interprets as
442 A YINDICATION OF*
spoken against all other ends whateveri instsanetng in saeli
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 gi?e occasion to combat
his own imaginations for two or three pages together. P. 314.
he pretends unto the recital of an argument of mkle for
the imputation of the righteousness of Christ, with thte 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 seetned
liable, nor of the reasons and testimonies whereby it is fklther
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 hejaimed
at. I have no more concernment in this matter, but to refer
both him and the reader to the places in my discourse re*
fleeted 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, witiiout scoffing
or railing, in a way of argument or reasoning becoming di-
THE PRECEDING DISCOURSE. 443
vides and men of laming, answer atiy of those many wtit<«
ings which sdre extant against that Soeinian justification
which he here approves and contends for, or those written
by the divines of the church of England on the same sab-
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 uiito a renewed vindication of the truths op-
posed by them^ in a way suited unto the use and ^ification
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 ingeni*^
oua design, although my discourse in that place have no
cOBcernment in what he treateth about. But let him be heard
to. what purpose be pleaseth. Thus therefore be proceeds,
p. 315b ' The Dr. makes a great flourish with som^ Scrips
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 conmiunication of
the fruit of these actings unto those in whose stead he per*
formed them, they are said in the participation of these
fruits to hate 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 sin,
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 noMnin-
veighing against; and it will be much more evident untoeveiy
one that shall cast an eye on that discourse; but the desigs
of this confused rambling I have been forced now frequency
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 oar
being crucified with Christ, dead with hini, 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 efficacyof
the grace which is communicated unto us, fronx 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 discpurse, 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 Kim 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 PRrECEDING PISCOURSE. 446
in the farther consideration of, no not with that 8p6ed 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 ah account unto
myself or the reader of the mispense of more time in the re-
view of such im pertinencies ; 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 hislife> 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,
wherein he proihiseth 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 withal.
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 virhich
he directs his opposition against, are so established, a& that
446 A VINDICATIOK OF
I neither expect nor fear any such assault npon them from
this sort of men^ as becometh a serious debate on things of
this nature.
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 bis discourses* or unto the
manner of expresshig himself in its delivery. For (besides
that I have no mind^ and that for many reasons, to enter
voluntarily into any contest with this manX the mistakes
which he hath apparently been led unto by ignorance or
prejudice, his fulsome errors against the Scripture, the doe-
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, iintil 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
tiiem, when they are all of them the avowed doctrines of all
the reformed churches, and of this of Ei>gland in particular ;
and if they think it not meet to oppose themselves and en-
deavours, unto those writings which have been composed
lAid 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 msly 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*
I
II S:
;
le
I ,^..,
BRIEF DECLARATION
AKD
VINDICATION
OF THE
DOCTRINE OF THiE TRINITY;
AS ALSO OF
THE PERSON AND SATISFACTION OF CHMST:
ACCOMMODATED TO THE CAPACITY
AND USE OF SUCH AS MAT BE IN DANGER TO BE SEDUCED; AND
THE ESTABLISHMENT OF THE TRUTH.
Search the Scriptures* — Jolin v. 39.
VOL. X. 2 G
IMPRIMATUR,
ROB, GROVE, R. P. D.
Episcop. Lond. a Sac. Dom.
f eb. S» 1666-9.
J
TO THE READER.
Christian Reader,
This small treatise hath no other design but thy good,
and establishment in the truth. And therefore as
laying aside that consideration alone, 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 e65cacy 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
2g2
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 twZrrnrrat rot
altivogrovToo; whose pretended wisdom, indeed ig^oraac^,
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 niCADKR^ CCCcUil
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 gosr
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
jQOthing 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-t
nifest, so far as the nature of this brief discourse will
bear. And I shall only desire these few things of hira
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 enim hie levia aut ludlcra petuntur '
Prasmfa; ieetoris de vita anima^q^ue salute
Certatur;*
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 h6
be willing to submit his soul and conscience, to th^
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.
* ■ Nee enim levia aut ludicra petuntur ;.
FraBinia, sed INirni de vita et sanguine oertant. — Virg. ^n. xii. 764.
CCCcliv 9*0 THE READBR.
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->
tare, 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 Socinians. And this is^ that the essential holiness
of God, with his justice or righteoumess,. as the su-
preme Governor of all, did indispensably require tiiat
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 inoiagina-
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 divinae justiciaB per
quam peccatores damnari merebamur, pro peccatis nos-
TO THE EEADEB. CCCgIt
tris plene satisfecerit ; quae satisfactio per fidem impti-
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 seternae viam nobis annuntiaverit, con-
firmaverit, et in sua ipsius persona, cum vitse exemplo,
tum ex mortuis resurgendo, manifeste ostenderit, vitam*
que seternam nobis ei fidem habentibus ipse daturus
sit Divinae autem justitise, per quam peccatores dam-
nari meremur, pro peccatis nostris neque illiun 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 afiirm 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 quesjtion;
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 spgaking 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 Zamovitius,
e^CClvi TO THK READ£llf.
who fimt iffotB tigttiMt SocifirQ8> book ; M ^\so by Otto
CtetiGiftnDQs, who eAgttged in th« same work ; vid by
Abraham j^inarim. Upon thcf Mufiae foundation dopr«h
Geed, Par seud^ Pisdfttor, Lubbeftocf, Ltidias^Camero^ Voe*
tiufi^ Amiraldu», PlaotBus, Rivetns^ Waltiras, Thysins,
Altingius, M arcfsins, Essenius, Anioldnd, TurFetinus,
Baxter, with mtoxy others. The Ludierans, who hate
managed these controTersies, as TamoftuS) Meisnems,
Galoyius, Stegmannus, Martinius, Franzius^ with all
others of their way have constantly maintiiined the
Bejae great fundamental principle of this doctrine of
the tatisfaction of Christ ; and it hath well, and solidly
been of late asserted among ourselves on tibie same
foundation. And as many of these authors do ex-
pressly blame some of the schoolmen^ as Aquinas, Du'-
l^mdus, 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 Gk)d'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.
Th£ 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 hiapeople,
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 Gt)d.' 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 tiiie
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,
cccdviii 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 consequepily
the nature and being of the holy and blessed Trinity.
But being disappointed in his design herein, throagjfc
the watchfiil care of the Lord Christ over his promise^
in the following ages, Satan turned his craft and yior
lence against sundry parts of the superstructure ; aa4
by the assistance of the Papacy cast them into coniu-'
sion, nothing, as it were, remaining firm, stable, and; in
order, but only this one confession, which in a partie^h
lar manner the Lord Christ hath taken upon himself tQ
secure. - .1
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 building
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
tie lake thatbumeth 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 heresies 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. CCCclix
and that 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 with 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
c^t 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 whereunto they may intrude themselves, as they
know without trouble, they are exceeding sedulous in
scattering and giving away, yea imposing gratis^ and
CCCClz THK PREFACE.
as to some ingratiis; their small books which th^ pub-
lish, upon all sorts of persons promiscuousljr^ lus they
have advantage so to do. By this means their opinions
being of late become the talk and discourse ei the
common sort of Christians, and the exercise of many,
amongst whom are not a few, that on sundry acoounts,
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 tibose
of the meanest sort of professors, who are sincere and
upright, exercising themselves to keep a good conr
science in matters of faith and obedience to Grod, may
have somewhat in a readiness, both to guide them in
their farther inquiry into the truth, as also to confirm
their &ith 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, wfll weB
acquit themselves in the defence of the truths opposed.
Not to give any other account of the reasons of this
small undertaking, it may suflfice, 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. OdCclj^
Step being to be piit unto it, the more hands we orderly
employed in its quenching, the more speedy aad se-
cure is the effect like to be.
Now, because the assertors of the opinioas men-
tioned do scan to set out themselves to be some great
ohes, above the ordinary rate of men, as having found
iout, 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 coooisi^
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 havii^
been opposed by^ and troubled 'with, from the begin-
ning, hath prevailed against, and triumphed over^ in aU
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 enfoioe-
ment of these old exploded errors^ whose weaJbaesp
doth so openly discover and proclaim itself in all their
endeavours^ should judge themselves 'CO0q)«le]iit to giyp
a new spirit of life to the dead carcase of 'these i?0tto|i
heresies, which the faith oi the saints, ja aU iasas.h^
tti„«ph«l .v«; and which taU. aad l.a,^h.«,
under the care and watchfulness ^of<Ghrijst,^o ofien
baffled out of the world.
The Jews in the time of <^r Saviour's ^ccmvevfie ion
ihe earth, being faHen greatly &om4be>faith f«d >woi^
ship of their fordfathers, a»d neady to mak iato their
CCCclxii THE PREFACE.
last and utmost apostacy from God, seem amoDgst
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 Grod,
unto the work that the Lord Jesus had to fulfil in the
world, that before his passion and resurrection, the
knowledge of his divine nature as unto his individual *
person, should be concealed from the most of meii^.
For this cause, although he was ^ in the form of €rod,
and thought it no robbery to be equal with God5 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 bis 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 gloiy
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 oflfence 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. 1 Pet.
ii. 8. Isa, xxviii. 26. But yet notwithstanding, as oc-
casions required, suitably unto his ovm 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. 66 — 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, Johnx. 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 rage. 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, thia 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 TH£ PREFACE.
tution to be initiated into the eypreai {>rofi5ssioii of the
doctrine of the holy Trinity, fts being to be baptizsed ii^
the name of the Father, and the Sob, and th^ Hf^y
Ghost, which confessiim compriseth the whole of tbe
truth contended for, by the indkpensaUe placing'-of it
at the first entrance into all obedience wito Mnit ift
made the doctrinal foundation of the churdbi, it conti-
nued for a season in the quiet and undisturbed posuses-
sion of this sacred treasure.
The first who gave disquietment unto the disciples
of Christ by perverting the doctrine of the Trimtywrn
Simon Magus, with his followers ; an account of ivbo^^e
monstrous figments, and unintelligible imaginatioii^
with their coincidence with what some men di;eam m
these latter days, shall elsewhere be giv^n. J^or ahatt
I need here to mention the coluvies of Gnosticka, Va*
lentinians, Marcionites, and Manichees, the foundation
of all whose abominations lay in their misapprehea*
sions of the being of God, their unbelief of the Trinity
and person of Christ, as do those of some others alao»
In especial there was one Cerinthus, who was mom
active than others in his opposition to the doctrine of
the person of Christ, and therein of the holy Trinily.
To put a stop unto his abominations^ all authors agi:ee
that John writing his gospel, prefixed UQto it that
plain declaration of the etern^ Deity of Christ whic^
it is prefaced withal. And the Mory is w^l attested
by Ireneeufi, Eusebiufi, and others, from Polyx^arpos
who was his disciple, that this Cerijathus comiqg into
the place where the apostle was, he left it, adding as a
reason of his departure, lest the building through ihe
jiBst judgment of God should fall vkj^n them, ^d it
was of the holy, wise prowdeace of God, to au^
some impious pie^ons to oppose tUs doctrjAe d>efi>jc^
the death of that apostle^ that he mght by infalliblfs
HOBpiration farther reveal, imanifest, and dedajce it to
I
TH^ PRBFACB. CCCcixV)
tlie: e9ilabIi9hmeQt :t>f tbe churoU in future agesr r;For
M^h^t caii-, farther < be desired to satisfy Ae niinds^ of
mea, who in any sense own the Lord: Jesus. Christ, and:
the Scriptures, than that this controversy about the«
Trinity and person of €ihrist (for they stand and fall
to^tj^er) should be so eminently and expressly ddter-'
miqed^ as it were immediately from heaven.
But he, with whom we have tO' deal in this matter,
neitteff ever did, nor ever will, nor can acquiesce or/
rest ii]^ the divine determination of any thing which he
hf^th sitirred up strife and contanaversly about ' For as;
C^ermthus .^t^d the Ebionites persisted in .the heresy oft
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 apprehensions
which the Jews had of his mind theneiti p so he exL^
cited others to engage and persist ib tibeirr opposition*
to the truth, notwithstanding this secbnd particular
det^minatioii: of it from- heaven^ for their confutation
or confusion. For after the mote wesds: andcbn&sedr
oppositions made unto it by Theodotus Qoriarius^^'AiHi
temon> and some others, at lenglii a stout ehamptow
appears visibly and expressly engaged isgainst diesec
fundamentals of our faith. This iwas Paulus^ Samosa^:
tenus, bishop "of the church of 'Aati6ch, about the year
272 ; a man of most intolesabie -pnde^ passion^ and^
foJly;f)the. greatest thatrliath left af name uponecd^i'^
asticaldrecordsi I^is man openly :and' avowedly i denied
the doctrine of the Trinity, and. the Deity of Christy mi
an especial manner; For although he endeavoured for
awhile, to cloud his impious sentiments in ambiguoui^
expressions, as others also have done (EuseR lib* 7»
Cs^. 27.), yet being pressed by the professors of the
tnith, and supposing his party was somewhat conw
firmed, he plainly defended his heresyy and was catst^
out of the church wherein he presided! > Some sixty-
VOL. X. 2 H
CGCclXYl THK PREFACE.
years after, Photinus, bishop of Syrmium, with a pre*
tence of more sobriety in life and conYersation, under-
took the management of the same design, Yvith the
same success.
What ensued afterward among the churches of
God in this matter, is of too large and diffiised 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. CCCclxvii
tered themselves from common observation under the
shades of dark, obscure, and uncouth expressions, with
many other specious pretences, should be given up ta
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 satisfat-
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
imto 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
2h2
CteCCfaLviii THJE/ PB£FA€£'
thos^ tnany, who cannot but know that it' is incUnibent
on them, ^ to contend earnestly for the fiedth 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 h^ve a brief compreh^sion of the truths
opposed, with the firm foundations whereon they are
built, and have in a readiness to. shield their &ith, 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 serviqe.
'rHB
DOCTRINE
OF
THE HOLY TRINITY
4
EXPLAINED AND VINDICATED.
% 4
The doctrine of the.blessed Trinity may be considereflt^rp
ways. First, In respect unto the revelation and proposal of
it in the Scripture, to direct us unto the author, object, an^
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 revelatipn of^it,
suited thereunto, and meet to direct and keep the mind froffi
undue apprehensions of the things it believes ; and to de*
clare them unto farther edification.
In the first way, it consists merely in the propositipnii
wherein the revelation of God is expressed in the Scripture ;
and in this regard two things are required of us. First, Xo
understand the terms of the propositions, as they are enunr
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 sissertions and testimonies of
God concerning himself, according to their natural and g€r
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 \^\%
matter is, that God is one ; that this one God, is Fatherj
Son, and Holy Ghost ; that the Father is the Father pf the
Son ; and the Son, the Son of the Father; and tjie Holy
Ghost, the Spirit of the Father and the Son ; and that iigi
respect of this their mutual relation, they are distinct frpii^
each other.
This is the substance of the doctrine of the Trinity^ as to
the firiat direct concernment of faith therein. The first in-
tention of the Scripture in the revelaivoxv o^toiCidLV^^^x^NWb
470 THE DOCTRINE OF THE
is, as was said, that we might fear him, believe, woraliip,
obey him, and live unto him, as Qod. 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 Ike Holy
Ghost. This is the whole of faith's concernment iti diis
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 Qod 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
TRINITY VINDICATSO* 471
in themselyes .as the object of our faith, namely, how God
is one, in respect of his 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, imto 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 lliem, 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 ,t|ie. whole design of God in giving unto us the great
privilege Qf '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
x>ther things.
Moreover, whatever is so revealed in the Scripture, is no
less true and divine as to whatever necessarily foUoweth
thereon, than it is, as unto that which is princip&dly revealed
a^d directly expressed. For how far soever the lines be
dNfawn 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 J^evelation, so
is also whatever is included therein, and which may be
rightly from thence collected^ . Hence it follows, that when
472 THE DOCTRINE OF TH^
the Scripture revealeth the Father, Son, and HoIjrOhMt,
to be one God, seeing it necessarily and unaroid^bty fol-
lows thereon that they are one in essence, wherein alon^
it is possible they can be one ; and three in their diBHnct
subsistences, wherein alone it is possible they can be three ;-
this is no less of divine Revelation, than the fin^t 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 n]en«>
tioned. Now this is, as was declared, that there is one Qt>d ;
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 vrill
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 afe 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 obedienbe
which is required. But yet all this while these explanations
i$o excepted against, are indeed not of any original conside-
I
TRINITY VINDICATED. 473
ration in this matter. Let the direct express revelations of
the doctrine be finned, they will follow of themselves, noir
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
thiem. 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 uhder consideration ; namely, that we produce
divine revelations or testimonies, wherein faith may safely
rest and acquiesce^ th^t 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 like wise^ 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
this be not admitted, if somewhat of it be not particularly
denied, we need not, we have no warrant or ground, to pro-
ceed any ferther, 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 Ghodt
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 chtirch are according to truth ; and such as necessarily
are required by the nature of the things themselves. ' Aiid
this gives its the method of the small ensuing discourse,
with the reasons of it.
The first thing which we affirm to be delivered tmto us
by divine revdation, as the 'object of our fAith is, that God
is one. I 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 iis by divine revelation. How this assertion
of one Grod respects the nature, essence, or divine being of
God, shall be declared afterward; At present it is enough
474 TH£ DOCTUINE OF THE
to represent the testimonies that he is one, only one« And
because we have no difference with oar 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 cii"
vine essence is here asserted. Isa. xliv. 6. 8. ' Thus, sai.th
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 ; 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 faith, 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 concerning
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 Sou 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 Marciohites of
old, plainly denyjthe 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 the 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- 476
* 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
firom 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
efiected 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, whether this be proposed in the Scripture as an object
of faith, and that which is indispensably. necessary for us to
476 THE DOCTRIKK OK THE
r
believe. Let us then nakedly attend unto what Uie Scrip-
ture asserts in this matter^ and that in the order of the books
of it in some particular instances which at present occar to
mind ; as these that follow :
Psalm xlv. 6, * Thy throne, O God, is for ever and erer.'
Applied unto Christ, Heb. i. 8. 'But unto the Son he saith^
Thy throne,0 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 foi*
men ; yea, for the rebellious also, that the Lord God might
dwell among them.' Applied unto the Son, Eph. iv. 8f.
* Wherefore he saith. When he ascended up on high, hfe led
captivity captive, and gave gifts unto men. Now that he
ascended, what is it but that he also descended first int6
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 work 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 werenodepths, 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 I 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 VINPICATEP. 477
I
the earth : then I was by him^ as one brought up with him:
^nd 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. l-=-3. * I saw also the Lord sitting upon a throne,
high and lifted up, arid 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
lethim 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 — 6. ' 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 found 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 tJius saith the Lord of hosts ; After
the glory hath he sent me unto the nations which spoiled:
you : and ye shall know that the Lo]*d of hosts hath ^ent 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 bom 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, 68. ' 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. 6. ' 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 powet*, 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. 6, 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-bi)rn of every creature : for by him were all things
created, that are in heaven, and that are in earthy visible and
invisible, whether they be thrones, or dominions, or prin-
cipalities, or powers : all things were created by him, aiid
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 throughout.
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 th<e
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.*
Rev. 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. ^I 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-
470 THE DOCTRINE OF THE
is, as was said, that we might fear him, believe, worsliip,
obey him, and live unto him, as God. Th^t 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 Ike Holy
Ghost. This is the whole of faith's concernment \ii this
matter, as it respects the direct revelation of God made by
himself in the Scripture, and the first proper general erii
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, Tliat
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 ^saetl^di, ^% Y^o^ci^^^^ ^vti^^i^ic^^'ssd
TRINITY VINDICATSO* 471
in themselyes ,as the object of our faith, namely, how God
is one, in respect of his 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 i;diich
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, imto 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 lliem, 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 ,t|ie. whole design of God in giving unto us the great
privilege Qf'hiscword.
. Wherefore in the declaration of the doctrine of the Tri-
i^ity* we may lawfully, nay, we must necessarily, make use of
other wpi;ds,. phrases, and expressions, than what are Uteralty
and syllabically contained in the Scripture, but teacfa no
x>ther things. .
Moreover, whatever is so revealed in the Scripture, is no
less true and divine as to whatever necessarily foUoweth
thereon, than it is, as unto that which is principeJly revealed
afid directly expressed. For how far soever the lines be
ditown 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 J^evelation, so
is also whatever is included therein, and which may be
rightly from thence collected, . Hence it follows, that when
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 siich 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 anyone, that is not Grod
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. LI. *Tb,e gods
that have not made the heavens and the earth, even they shsdl
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 diiSerence 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
iiue 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 -
PhiJ. ii. 7, 8. A son, 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 an<i 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 & Xrfyoc, 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 l\vfe 'B^^'et'C;
2 1 2
484 THE DOCTRINE OF THE
rer. 14. called expressly 'Jesus Christ;' ver, 17. * the only-
begotten Son of the Father;* ver. T8. The subject then
treated of is here agreed upon. And it is no less eyident
that it is the design of the apostle to declare both who, and
what he was of whom he treateth. Here then, if any wbiere,
we may learn what we are to believe concerning the person
of Christ ; which also we may certainly do, if our niinds iare
not perverted through prejudice, 'whereby the God of tbi»
world doth blind the minds of them whidi 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 untc
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 oreatuie
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 beginniagy or
ever the earth was/ John xvii. 6. ' 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. 68. * 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 tjO have
TfiliriTY VINDICATED* 48fir
blmsphemed in teserting his Deity as others now do in ^tke
denying of it ; yet they seeing how fatal this pre^existenoe^
though not here absolutely asserted to be eternal, would be
to their! cause, they contend that the meaning of the woFd#
is, that * Christ was to bei the lig^tof the world before Abra>*
bam was made thfe father of many nations/ An intdrpreta^
tion BO absurd and sottish, as never any man not infatuated
by the 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 idenoteth 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 thd
creation of all Uiings, 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 reli^
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 whote
creation. In what nature this must be, let tliese 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 tJiis Word in
the beginning I * It was/ saith the Holy Ghost, 'with God/
There being no creature then existing, he could be no wbeve
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.^dO. 'Then was I by him ad one brought up with
bias, 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 owr Lord Jesus assetts qon-
486 TH£ DOCTRINE OF:TH£
cehiing himself, John iii. 13. ' And no man/ saith he> f 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 aflSrms his being in heaven, that is, with Qod,
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-existeiice ; 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 weli
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 aflSrms 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. 68.
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 doth 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
jQonfessed him, ' our Lord and our God ;' John xx. 28. Or
as Paul. expresses it ; * over all XJod 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. Herejs the sum of our
creed in this matter; 'In the beginning the Wojd 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 Far
ther, by whom afterward he was sent into the world, he adds,
yer. 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
bis^ 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 v^as so in the beginning, before all
things, as that he made them all. Ai^d 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
I
488 THE DOCTRINE OF THE
them ;' as Acts iv. 24. ' liord thra art Ood which hast madt
heaven and earth and the sea, and all that in them is ;' that
is the world, the making whereof is expressly assigned nnto
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 secare our
understandings in this matter, instanceth in the most noUe
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 reyelation
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 CJod,
and intention of the Holy Ghost in this matter, we nxay 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 ; fuad
he therefore is God, or we know neither who, nor what
God is.
But say the Socinians, these things are quite otherwise.
■
TRINITY VINDICATED. 481>
and the words have another sense in them than you imagine.
What is it I 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. I;
* I was set up from everlasting, from the beginning, or ever
the earth was ;' Prov. viiii 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 f 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 V 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 doabt 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 on-
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 angd
Gabriel who came to his mother with the message of his in*
carnation; Luke i. 35. He was known to the two angeli
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.td
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 pror
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 we say to the next words,
' And the Word was God.' Give us leave without disturbance
from you, but to believe this expression which 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 YINIIICATED. 491
all 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 ; and by 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 mattet, 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 Gdd, 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 DOCTRIXE OF THE
ing, which the apostle expressly insists upon JBtnd 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 d
things which they intend, in erecting the church by the
preaching of the word, was not done in the beginniiig, but
afterward ; most of it as themselves confess, after the ascen-
sion of Christ into heaven.
Fonrthly, In this gloss, what is 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 ef
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 tmths, to
another season.
TEINITY 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 loye and hope, ther^ it rests. Now
this is done to the utmost satisfaction in the revelation that*
is made of the diyine existence, divine excellencies^ and di-
Tine 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 i^ one person, they could
never settle nor agree, either what or who he was, 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-
euGO 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 Paulua Samosatenua, whose fla-^
gitioua Hfe, 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 amongst 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
make 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
liad more monstrous imaginations ; some that he was an
angel, some that he was the sun, some that he was the Bod
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 intai-
ligent subsistence. Wherefore seeing they were resolved
not to assent unto the revelation of his being God, th^y
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 he 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
thoughits will fall in to be, concerniDg 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 niot
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
k
496 THE DOCTRINE OF THE
the love of Ood, and the communion of the Holy Ghoai be
with you all.'
Acts XX. 28. 'Take heed to the flock orer which the
Holy Ghost hath made you overseers.'
Matt. xii. 31. 'AH 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 vi^hich is the Holy
Ghost, whom the Father will send in my name, he shall
teach you all things.' * •
LukeziL 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
fosted ; 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/ Sec,
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 ; be
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, lifc^
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 ta appre*
bend and believe. It declare th 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
TBIXITY VINDICATED, 497
what we believe of what is revealed in the Scripture con-
cerning the Holy Ghost
As in the consideration c^the preceding bead, we yindi-
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 Hply 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 sami^
series or order with other divine persons, without the least
note of difference or distinction from them, as to an intere^
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 hy
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 rap]^ 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
Jesuft 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 theaame 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 eicistence leave any tolerable sense unto th^6
ezpr^moos. For read the words of the first place from <£%•
VOL. X. 2 k.
498 THE DOCTRINE OF THE
mind of the Socinians^ and see what is it can be gathered
from them. ' Baptizing them in the name of the Fatber^^
and of the Son, and of the virtue or efficacy of the Father/
Can any thing be more absonant froni 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 arid
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 will,' 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. 2L 'The prophecy came not in old time by the will
TRINITY VINDICATED. 49D
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 rqason 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 tha.t 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-boundio obey, worship, and believe in.- Arid 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 formailly obliged*
unto obedience to a quality; There must thien 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 buta failure in faith,
obedience, or worship. These therefore are du« unto the-
Holy Qhost ; !or a man could not sin against him so signally
and fatally as some are said to do, in the foregoing testis*
motiies.
I say, therefore, unto this part of our eause, as unto the
other, that unless we will cast off all reverence of God, aiid^
2 K 2
fiOO THE DOCTRINE 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^ thiit
be will be our comforter, that he will teach us, lead u&,
guide us, that he spake of old, in and by the prophets^ that
tiiey were moved by him, acted by him, that he ' searcheUi
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 innumerable, what he hath done, what he doth, what
he will do, what he says, and speaks, how he acts and pro^
ceeds, what his will 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, hut 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 i
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 ajBSrmed.
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 VIWDICATJSD. fiOl
unto the holy dispensation and condescension wherein he
hath undertaken the office of being our comforter and sane*
tifian
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 worksjit 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
tihe 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 j^eclared and hath been
spoken concerning the one God, or oneness of the Beity, 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
tke 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 th^ Father,
Son, and Spirit/ For if those into whose name we are bap-
tized be not one in nature, we are by our baptism en^s^iq^
502 TliE 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 sacranientally bind us unto a holy and re-
ligious obedience unto him, and in all things to the avowing
of him as the God whose we 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*nieii-
tioned must unavoidably be admitted ; which it also doth
upon the Socinian principle, who whilst of all others they
«eem to contend most for one God, are indeed direct poly-
theists, 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 distmct,
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 arid
the several parts of it. Now this distinction originally lieth
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 spoken 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 Christ, 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-
gotten 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 I will send unto you from the Father,
even the Spirit of truth, which proceedeth from the Father,
he shall testify of me.'
Now as the nature of this distinction lies in their mutual
relation oho to another, so it is the foundation of those dis-
TRINITY VINDICATED. 503
/
V
tinct actings, and operation^^ wheteby. the distinction itself
is clearly manifested and confirmed. And these actings^ as
ivas said/are either such^ as where one of them is the object
of another's actings^ qx such as have the creature for their
objects; the first sort are testified unto, Psal. cx.j. John
i. 18., V. 20. xyii. 6. 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
pur faith. And for the other sort of actings the Scripture
is full of the expressiojis of them; see Gen. xix. 24. Zech.
ii. 8. John V. 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 ;
fliat 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. This I
fi04 TN£ DOCTRIN£ OF THE
mhall briefly manifest, and then yindicate the whole fron
dome exceptions, and so clos^ this dissertalioii.
That God is one, was declared and j^roved. Now tbis
oneness can respect nothing but the nature, being, substance,
^ essence of Qod* God is one in this respect* Some of
these words indeed are not used in the Scripture ; but
Wherecui they are of the same importance and signification,
and none of them include any thing of imperfection, &ey
are properly used in the declaration of the unity of the Gkwl-
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 ibis
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, immebsiiy,
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 thet
same absolutely in and unto each of them. For none can
be God as they are revealed to be, but by virtue of this dt-
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 VIirblCATlD. S05
ings of Odd, they are ttndivided, and are all the works of one,
of the selfsame Grod. And these things do not only tieceS-
Warily follow, but are directly included in the revelation taade
concetnihg Qtfd, and his subsistence rii the Sctipttifres^.
There are indeed vety matly othet things that are ianght
and disputed about this dotitfine of the Trinity ; as the man-
net of the eternal generation of the Son, of the ei^etice of
the Father, of the procession 6f the Holy Ghost, and the
difference of H from the gefrieration of the Son ; of the mu-
tual rn-beihg of the piersoniS, by i^stsbfr 6f th^r trnity in th6
same substance 6r essence ; the natttte of their pers6ti&l sub-
sistence, with respect tirito the properties i;<rhfereby they ar6
iilutually distingtiished ; all which Af e t^ue and defensible
agdnst all the sophistns of the adi^ersaries of this trtith. Yet
lyec^use the distinct apprehension of them, ahd tfaerf d6ctirati^
expr'essiol)^, is not Necessary tfnto faith, as it is our guid^
and principle in aM unto religiotis woif&hip and obedience^
they need not here be itisisted on. Nor are thos6 brief ex-
plications thentselvei^ before-mentioned, so proposed as to b6
placed imnfediately in the same rank or order with the Ori-
ginal revelations before insisted on, but only are pressed a£t
proper expressions of what is revealed to increase our lighi
and farther our edification. And Although they ctonot ra-
tionally be opposed or denied, nor evef were by any, but siich
as deny ahd oppose the things themselves as revealed, yet
they that do so deny or oppose them, are to be i'equired
positively in the first place tp defiy or disapprove th6
oneness of the Deity, or to prove that the Father, or Soii,
or Holy Ghost in particular, are not God, befoi^e they be d-
lowed to speak one word against the mantlet* of the expli-
cation of the truth concerning them. For ei£iier they grant
the revelation declared and contended for, or they do not ;
if they do, let that concession be first laid down, natbely,
that the Father, Son, and Spirit are one God ; ahd th^ti let
it be debated whether they are one in substaiice and three
in persbud^, or ho^ else the matter is to.be stated. If they
deny it, it is a plain maddens to dispute of the nl'aiiner of
any thing, and the way of expreSiiing it, whifet the thing
itself is denied to have a being $ for Of that ti^hich is not,
there is lieithet indntief, pfoperty> adjunct^ DOr effect. Let
then such persons, as this sort of men are ready to ^tt<^vcs.^\.
606 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 would 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 ha.ve^ 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 speiak
upon sufficient experience, and will not be induced to deal
openly, properly, and rationally, but will keep to their cavils
smd 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 subste^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. 607
Am. 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 one^
for they are all natural properties.
But they say, * If each person be God^ and that God sub-
3ist in three persons, then in each person there are three
persons or Gods.
Am. The collusion of this sophism consists in that ex-
pression, ' be God ;' and ' that God ;' in the firstjplace 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 <5nly true God is the
Father, and then if Christ be the only true God, he is the
Father/
Am. 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 satne we affirm concerning the other persons. And to
50d THE DOCTRINE OF THE
say^ that because each person is Qod, one person must be
another^ is to clrave leave to disbelieve what Grod hath re*
teiiled^, i^ithoiit 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, nnderstand
little of the intendment of it> remove it more fully out of the wa^fi
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 ridiculoual^
sophistical. For in a categorical syllogism the major pro-
position is not to be particular, or ec[uipollent to a paiti<»
ciilar. For from such a proposition, When any thing comr
miinicable to more is the subje<tt of it, and is restrained unto
one particular, nothing can be inferred in the conclusion.
But suieh 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 Hbtore. Now the proposition being
i4 made particular, the terms of the subject or predicate
are supposed reciprocal ; namely, that one God, and the
Father^ are the sam«, 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,
ais thus ; whoever is the only true God, is the Father; which
proposition, these persons and their masters shall never be
able to prove.
I have given in Jiarticular these strietures thus briefly.
TRINITY VINDICATEP. 509
upon these empty sophisms ; partly, becau^ they are i|^l
removed already, and partly, because they a]:e mere ejtscrip-
tipns out of an author not long since translated into English,
imto whom an entire answer xnay 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 firsts 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 unto men to know the mysteries of the kingdom
of God. To some, and not to others ; and unless it be sq
given them, they cannot know them. In particular, none
cf^n know the Father, unless the Son reveal him. Nor wilU
or doth, or can, flesh and blood reveal, or understand Jesijis
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 Jesu^
Christ, of whom the whole ;^mily 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
ismer 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,' 8^c. As aljsp. Col. ii. 2, 3. * Th%%
ye might come unto all riches of tl^ f^U 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
pcayer, and through the revelation of Gpd, that we ma*^
512 OF TIIK PERSOK OF CHBUT,
0/tkeper$cm tfChriai.
The next head of opposition made by the men of this eoft-
Hpiracy, against this sacred truth, is against the head of iZ
truths the person of our Lord Jesus Christ. The Sodniics,
indeed, would willingly put a better face or colour upoa
their crror^ about the person of Christ, than it will bear, ok
(*ndure to lie on it. For in their catechism onto this qoei-
tion, ' Is the Lord Jesus Christ, purus homo, a mere manf
they answer, * By no means.' How then? ' Hath he a dirioe
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 thii^!
For to us it seems, that if Christ have no other nature but
that of a man, he is as to his nature, purus 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 ! thai
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
.Itkuh Clirist our Lord, which was made of the seed of David
iic<iording to the flesh.' llom. ix. 5. ' Whose are the fa-
thers, and of whom as concerning the flesh Christ came.'
(ial. 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 natm*e 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 purui
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 TH£ PERSON OF CHRIST. S(13
how sottish soever their conceptions were, their answer to
that inquiry would have been regular, because the qiiestioii
and answer respect the same subject^ in the same respect.
But never any was so stupid, as to answer, he was not a
iQere nuin, that is by nature, because he was a priest of the
high God, which respects his office and condition. Yet
9uch 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 pnan, though the
most part of their disputes that they have troubled the
Christian world withal, haye had no other design nor aim
but to prove hita so to be, and nothing else. I shall briefly,
according to the method insisted pn, first lay down what is
tJie direct revelation which Is the object of our faith in this
mattef ; 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 edifir
cation of them that believe.
That there is a second person, the $on of God, in the
holy trin-unity of the Godhead^ we have proved before.
That this person did of his it^pite love and grace take upon
him our nature, human nature, so as that the divine atid bur
man nature shonld become one person^ one CbHst, 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 o1>ject 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 th« 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 Christy God and
man, is, because he is Grod, and on the account of what he
hath done (ov us as man, to be believed in, worshipped, with
woiRsfaip religious and divine, to be trusted and obeyed, this
also is asserted in the Scripture. And these things a^e, as
it were, the common notions of Christian religion; the oom-
mon principles of our profession ; which the Scrip^ui\es Vlso
abundantly testify unto.
Isa. vii. 14. ' Behold a virgin shall conceive ajid bear a
VOL. X. 2 L
614 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 hi^ 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 ii}-
terpreted, is, God with us.' His name whereby he was to be
called, was Jesus, that is, a saviour. And thereby was ac*:
coinplished the prediction of the prophet, that he should be
Emmanuel, which being interpreted, is, * God with us.* Now
a child bom 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
assort 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 THfi PERSON OT CHRIST. 5l5
N
to his divine nature^ when he was on the^arth in thfe 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 he 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 God, 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.
Horn. 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. 6. ' Whose are the fathers, and of whom condern-
ing the flesh, Christ came, who is over all, God blessed fot
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 whett
tKey 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;' ad
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 affirmed 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 made
in the likeness of men, and was found in fashion as a man.'
That his being truly a man is expressed in these words 6\it
adversaries deny not ; and we therefore believe that the same
Jesus Christ is God also, because that is no less plainly ex"
jsressed. . ;
2 L 2
516 OF THE PERSON OJ* CHRIST.
1 Tim. iii. 16. 'And i^ithoHt controversy great is ih%
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, ajB flying to mys-
teries for our defence. But we must take leave to speak in
this matter, according to his directions, without whom wo
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 wodd,
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 4Lnd
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 God, 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 pubUcly
and directly been maintained and managed by any thai I
OF THE PERSON OF CHEI^T. 517
know of among ourselves, though the denial of it be exr
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*-
was 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 fajrther added unto these express testimonies,
£uid 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 tibia great mystery of Grod manifested in the flesh, may be
reduced to these heads.
1 . That the person of the Son of God, did, in his assumr
ing human nature to be his own, not take an individual peiv-
son of anj^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
tmion. The divine and human nature in Christ have but
one personal subsistence; and 00 are but one Christ, one
distinct^ personal principle of all operations of all that b«
did, or do.th, as mediator. And this <undeniably follows
from what ts dedared in the testimonies> mentioned. For
the Word could not be made flesh, nor could be take on him
the seed of Abraham, nor eould the mighty God be a child
bom axid given unto ub^^nor coHJild God sb^ his blood for
his church, but that the two natures so Erectly expressed,
most be united in one peison ; for otherwise, as thejrare two
natures still, they would be two persons also.
2« Each nature thas united in Christ is entire, and pre-
serves unto itself its own natural properties. For he is no
less periGect God, for being made man ; ner 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^
wfib th^Son of God ; his divine nature still eoiatiniies im-*
518 OF THE SATISFACTION OF CHRIST.
mense, omniscient, omnipotent, infinite in holiness, &c.
bis 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 unta.
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 liis
power, fills heaven and esLvik, &c. As man, he lived, btin-
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: bnly
in the other. So God is said to 'redeem his church with:hi6
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 unfty 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 clauses and ends of hi3 death, which they 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 uh-
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 thbse'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^ipright, 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
shbuWest not eat?' Eccles. vii. 29. 'Lo, this only have I
590 OF TH£ SATISFACTION OF CHRIST.
founds that God made man upright/ but he haih tought out
tmxky inTentions/ Rom. r, 13. * Wherefore^ as by one tdsm
sin entered into the world, and death by sin ; and so defttli^
passed upon all men, for that all have sinnisd.' Ver. 18.
"^Therefore, by the offenoe of one judgment came «poH aU
flien to condemnation.' Ver. 19. 'By one man's disobediebce
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^ stnd of
an enmity unto him. Gen.Ti. 6. ' God saw that the wicked-
ness of man was great in the earthy and that every imaginatioA
of the thoughts of his heart, was only evil continually •' P^ial.
It. 6. ' Behold, I was shapen in iniquity, and in sin did my
mother conceive me.' Rom. iii. 23. ' For all hare sinned and
oome 8hort of the glory of God.' Rom. viii. 7. 'The carmd
mond is enmity against Gt>d ; for it ie not sulyecl to the law
ef God^ neither indeed can be.' Eph. iif. 18. * Having the
upderstanding darkened, being alienated from the life of Grod
tbtQQgh 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 continue insin sgainst
God, nor of themselves caft do otherwise. Rom. iit. 10 — 12.
* There is none righteous, 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
clcfar the guihy.' Josh. xxir. 19. ' He is a holy God, he is
a jealous God, he will not forgive your transgressions nor
your sins/ Psal. v. 4—6. ' For thou art not a God tha* hath
pleasure in wickedness ; neither shall evil dwell with thee.
The foolish shall not stand in thy sight; thoU hfttest all
workers of iniquity : thou shall destroy them that speak leas-
ing.' Hab. i. 13. ' Thott art of purer eyes tba^ to behold
evil, and canst not look upon iniquity.' Isa.xxxiir. 14. * Who
among us shall dwell with the devouring fire ? who amon^ us
sbatfdwell with everlasting burnings?' Rom. i. 32. ' Who
knowing the judgment of God, that they which commit such
things are worthy of death.' Romi iii. 5, 6. 'Is God imrigh-
OF THE SATIWACTION 07? CHRIST. 521
teoiis who taketh v^ng^Ei^Dee ? (I speak as a man,) QoA for-
bid : for then how &hali God judge the wor*d?' 2 Theds i^
6. ' It is a righteous thing with|God to recompense tribu-
lalioD t6 them that trouble you.' Heb. xii. 29. ' For our God
iw a ccriiKBttming fire \* from Deut* iv. 24.
' Pifdily, That God hath alsd engaged his veracity and feith-
fulness in the sanction of the law, not to leave sin unpunish-^
ed. Oen. ii. 17. *In the diy thou eatest thereof thou shatt
(Purely die:' Deut. Xxvii. 26. 'Cursed be he that confirmeth
not all the words of this law to do them.' In this state and
condition mankind, had they b^en left without divine aid and
help, must have perished eternally.
Sixthly, That 'Gt)d out of his infinite goodness, grace,
and love to mankind, sent his only Son to sare and deliver
themoHt 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 gave hi«
oialy-begotten Son, that v^rhosoever believeth in him shooM
not periish, but have everlasting Kfe. For Ood s^ttt not hiis
Son into the world to condemn th-e world-; but that the world
through him might be saved,* Rom. v. 8. * God commend-
etb his love towards us, in that while we were yet sinners
Christ died for ud.' 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 mi^t 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. TO. *Even Jesus, which delivereth us from the
wrath to come.'
Seventhly, That this love was the same in Father and
Son, acted distinctly ih the manner that shall be afterward
d'eel<aved; igo 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.
Stglsthly, That the way in general whereby the Soft of
GodI benig incarnate, was to save lost sinners, was by asub-
stitvtion of himself according to the design and app'oint-
mtent of God in the room of ^ose 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 CHRIST.
of the law, being made a curse for us/ Rom. v. 7^ 8i ' 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 fleshy Gk^d
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. V 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 suflTerings.
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 Y
2, That he redeemed us by paying a price, a ransoni 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 due 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 W£» 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 eveiy 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 sin^ 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. 26. ' 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.as,l)ecause 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;* 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
424 or THE SATlSFACTIO!r Of CHRlft'T.
the remission of sins/ (2.) The latv fulfilled and satisfied,
as in the places before quoted; Rom. viii. 3. Gal. iri. 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^ 'HenMide
reconciliation for the sins of the people.* (4.) Atonement
was made for sin. Rom. v. 1 1 . * By whom we have now re-
ceived the atonement ;' and peace was made with God. Hpb;
ri. 14. ' For he is our peace, who hath made both one^ that
he might reconcile both unto God in one body by the crotss,
having slain the enmity thereby.' (5.) Made an end of sin.
Dan. ix. 24. ' To finish transgression, to make an end af
sins, to make reconciliation for iniquity, and to bring in Ever-
lasting righteousness.' The glory of God in all these things
b^ing exalted, himself well pleased, righteousness and eirer"
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 we are healed ; he being punished that
^e might go free, himself became a captain of salvation unto
all that do obey him.
I have fixed on these particulars, 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, amd 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 TH£ SATISFACTION Of CHRIST. 525
2. That because he is righteous and holy, ~^8 he is the^
supreme Judge of all the world, it is necessary that he i^
right in the punishing of sin^ without which the order of the
creation cannot be preserved. For sin being the creature'ai
deduction of itself from the order of its dependance upon, and
obedience unto, the Creator and supreme Lord of all, withn
out ^ redaction 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,; Godi
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 tbQ
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^ aud yet thq
sinner saved.
4. That the person thus substituted was the Son of God
incarnate, who had power so to dispose of himself 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 etherise
had incurred and deserved.
5. That God upon his voluntary susception of this office,
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 I'eason, ex*-
626 OF THE SATISFACTION OF CHRIST.
emplified in sundry instances among the nations of the
world.
I shall therefore take one argument from some of the
testimonies before produced in the confirmation 6f this sa-
cred truths 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 hitaself
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 froni the will,
purpose, and love of God the Father; Psal. xl. 6 — 8. Heb. x.
b — 7. Actsiv. 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,
6. 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 satisr
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-
cpurse. 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 supposal, 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.
Am. 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 thes^
things are no less revealed concerning him than the other -
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 CHAIAT.
pised^ without the prejudice of justice or holiness^ and jot^
tice be preserved entire, without any obstruction to tke ex*
ercise of mefcy.
3. The grace and loTe of God that in this matteir the
Scripture reveals to be exercised, in prder unto tbe for-
giveness of sinners, consists principally in two things : h
In his holy eternal purpose of providing acelief for lost^ii*
ners. He hath done it, to the praise of tbe glory of- his
grace; Eph. i. 6. 2. In the sending his Son in the pucsuity
and for the accomplishnient of the holy purpose of his wiH
and grace. Herein most eminently doUi the Scripture cde^
brate the love, goodness, and kindness of God ; as tMtt
whereby, in infinite, and for ever to be adored, wisdom ai^d
grace, he made way for the forgiveness of our sins. John iiu
16. ' God so loved the world, as he gave his only-begotten
Sou.' Rom. iii. 24, 25. ' Whom he hath set forth to- be a
propitiation through faith in his blood/ Rom. v. 7, 8. ' God
Qommendeth 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, gooditeBs,graoe^
mercy, and condescension of God. Add hereunto, that in
the act of causing our iniquities to meet on Chris t« wherein
he immediately intended the declaration of bis 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 Christy
unto his death and blood-shedding. Eph. i. 7. 'We hav^
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 SATlSFACTIOlf OF CHRIST. , $29
giveness of sins/ It is absolutely free in respect of all im-
mediate transactions betT^^een God and sinners.
(1.) Free on the part of God.
[1.] In the eternal parpose 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 the sending of his Son : and, 2dly. In
laying the punishipent of our sin upon him. 3dly. In his co-
venant with him, 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 pardohed, 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, ais
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 ievil, because he is
good? Will they hot be contented to 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
330 OF TUB SATISFACTIOX OF CHRIST.
mere arbitrary act of God's will, is utterly debased from it»
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 di&-
poiled of all iheir 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/
jins. 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
cantiot deny himself, he cannot change, which men can do,
and do every day.
2. To pardon sin without satisfaction in him who is ab-
sokitely 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. S^l
have the least appearaoce 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 partipir
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, withoQt
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 v^rath, which expressions denote free acts of bis
will, and not ^ny 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.
Am. 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 ?
2m 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 ?
3i. 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 ^rieat> tsj;^!
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.
Am. 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 sonoie-
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 denomfnation, 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 SATISFAGtION OF CHKIST. 633
proper propitiatory sacrifice. For, [ 1 .] There was the person
offering, and thiat 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.
Fot he offered himself through the eternal spirit; so that,
[2.3 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, [L] 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 G<^d and
sinners; Heb. i. 3. Rom. iii. 26, 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
fiupreme Governor, the Lord of all, attended with, infinite
justice and 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 they seek hot so mucl^to oppose, as to
634 OF THE SATISFACTION OF CUBIST.
reproach the revelation of this mystery of the gospel, snail
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. 1 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
tiie manner of the proposal pass. 2. What if this should
follow, that God is gracious to forgive 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. L 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
OIF THE SAITISFACTION OF CHRIS^r. 535
th6 poot 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, not 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. v
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/
Ans. 1. Something these men would say, if they knew
what or how ; for, (1.) That God so loved the worid, as to
give his only Son to save it, is the expression of Ae Scrip-
ture, and the foundation of the doctrine whose truth we conr
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 tp 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 ho 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 persdn, 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
636 OF THE SATISFACTION OF CHRIST.
nature in Christ; when it is the apatelesma or effect of the
actiir|;8^ 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: Christy 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 ithme-
diate act of either nature, is the act of him who is* bm in
both, from whence it hath its dignity. 4. The sum is^ that
in all the mediatory actions of Christ we are to consideri
(1.) The agent, and that is the person of Christ; r (2.) 'The
immediate principle by which, and from which, the agent
worketh ; and that is the natures in the petson. (3.^ The
actions, which are the effectual opeirations of. either nature.
(4.) The effect or work with respect to God aiid us ; and this
relates unto the person of the agent, the Lord Christy God
and man. A blending of the natures into one common prin-
ciple of operation, as the compounding of mediums unto t>ne
end, is ridiculously supposed in this mqitter.
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, * That it is 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 ia: 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 CHUIST. 53"?
exercising grace and mercy towards Binners, to order all
things so^ as that it might be done withotit the impeachment ,
of his holiness^ righteousness^ and trath. It is said again.
Secondly, * That God was inevitably compelled to this
way of saving men; the highest affront to his uncontrollable
nature;'
Am. 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 ;
sjich 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.'
jrfws. 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 ai^u-
meht 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^s the mediator and surety of the covenant, he was^to
_ 1
538 Of THJK SATISFACTION OF CHRIST.
answer for the sins pf tbem whom be undertook to saTefrooi
the wrath to come; by giving himself a ransom for them,
and making his soul an offering for their sin. 4. That nor-
thing is due to the justice of God for sin, that is, thai 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 Scriptui^e
tells us, that Christ paid what h^ 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 ofiering
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
disadvantage 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 TH£ SATISFACTION OF CHRIST. S39
and e£S.cscy 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 bis 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.'
Ans. 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.) Tn choosing sin-
ners unto a participation of the fruits of his love; Eph. i.
3 — 6. Thelove of the Son is fixed signally on his actual
giving himself to die for us; Gal. ii. 20. Eph. v. 26. 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, scs 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.
Th^y say again,
.i Sixthly, Mt 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
tiiat redemption from the Father, by the gift of himself to
God as our complete satisfaction/
«' And. 1. It were endless to consider the improper aiid
absurd expressions^ whidi are made use of in these excep*
640 OF THE SATISFACTION OF CHRIST.
tipns ; as here the last words have no tolerable sense io 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 iised
by himself, Heb. ix. 14. and to deny that he hath laid
down his life a ransom for us, and to have bought us vfith
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 bis 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-
pt^ession that is used in this matter, 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 a new obligation unto
his loye, 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 satisfactiotiists ?'
Am. 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 fundaiaental
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.'
Am. 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
prescriptioti t)f 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 j^ccount. 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 th^;
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 hini,
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 hfs
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-constifution, 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, an^ 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 jeader 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, w^ithout 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 any way entangled in their mipds,
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 BarbarJabs ;
both to the wise and to the unwise ;* Rom. i. 14. It wds
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 perspiciiity, 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 signification 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 accoimt 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 /oijrwc, or syllabically, but it is Kara to Trpayjua
dvavTippriTwg ; 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,
lyyvri, which is properly ' sponsio' or ^ fide jussio,' in its ac-
tual discharge, maketh the nearest approach unto it : cicavov
iroiuv is used to the same purpose. But there are words
AN APPENDIX, 546
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, TTfS p^ and •®3
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 ; XCrpov, aWfXvrpov, airoX6rpciKTic>
Tiiin, Skofffjtbcf and the verbs, Xvrpovvy airoXvTpoSv, iSa-
yopaZtiv, cXa^nceordm, are of the sam« importance, and some of
them accommodated to express the thing intended, beyond
that which hath obtained in vulgar 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 everlasting. Now
this is more properly expressed by some of the words be-
fore-mentioned, thaQ by that of satisfaction; which y^t
peverllieless 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 offensae,' or Vsolutionem 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 itselfj,
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
646 AN APPENDIX.
of bis chaise against faults or sins, who hath iight> author
rity» and power to require, exact, and inflict punishnient for
them. Some of the schoolmen define it, by ' voluntaria red-
dicio eequivalentis indebiti;* of which more elsewhere. The
true meaning of to satisfy, or make satisfaction, is ' tantiim
facere aut pati, quantum satis sit juste irato ad vindictam/
This satisfaction is impleaded, as inconsistent with free Kv
mission of sins ; how causelessly we have seen. It is so
far from it, that it is necessary to make way for it^ in ease
of a righteous law transgressed, and the public order of the
universal governor and government of all, disturbed* . A^^
this God directs unto. Lev. iv. 31. 'The priest shall xnaJc^
an atonement for him, and it shall be forgiven him.' This
atonement was a legal satisfaction ; and it is by God himr
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 be had
sustained; Epist. ver. 18, 19. And when God was displeased
with the friends of Job, he prescribes a way to thein^or»hai
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 ihy servant
Job shall pray for you, for him I will accept ; lest I deal
with you after your folly,' He plainly enjoineth an atoner-
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
/W fK * Hircus' dironofiiraiog, ' a goat sent away,' or wajs sent
to a rock called Azazel in the wilderness, as Vatablus and
Oleaster, with some others think (which is not probable.
AK 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
gdat, 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 sufier 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, ajid could not be admitted
without some relaxation of the law, deliverance of the guilty
persons, cannot ensue Mpso 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
2n2
648 AN APPEKDIX.
notions may have been used by some for the illtistfattoii of
the whole matter, and that not without countenance frdik
sundry expressions in the Scripture to the same purpbi^^
but God is considered as the infinitely holy and tightedfei
author of the law^ and supreme governor of all tnatikinti;
according to the tenor and sanction of it. Man is boilff'^
derered as a sinner, a transgressor of that law, and tibter^fo]^
obnoxious and liable to the punishment constituted in it
and by it, answerably'unto the justice and holiness of Hs
author. The substitution of Christ was merely volimiiarf'
on the part of God, and of himself, undertaking to be a spon-
sor to answer for the sins of men, by undei^oing the pnnish^
ment due unto them. That to this end there was a fel^-
ation of the law, as to the persons that were to suffer, thoQgli
not as to what was to be suffered. Without the former, thi^
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. Fdr
punishment relates to the justice and righteousness in gb^
vernment of him that exacts it, and inflicts it. And this
the justice of God doth not, but by the law. Nor could th6
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 suflGLce 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
CbrijBtian religion as such. Without the faith and acknow-
AN APPENDIX. 549
ledgment of it> ire are not Christians. Neither is it in Aese
generalterms, at all denied by the Socinians. It remainsi
therefore, that we consider, 1. How this is revealed and
affirmed ii^ the Scripture. , And, 2. What is the true meaning
Qf the expressions and propositions, wherein it is revealed
9^^ affirmed ; for in them, as in sundry others, we affirm,
I^Vthe satisfaction pleaded for is contained.
^^ 1.' Christ is said to die, to give himself, to be delivered,
virip 11^^11,. &c. 'for us, for his sheep, for the life of the
^orid, for sinners ;* John vi. 61. x. 16. Rom. v. 6. 2 Cor.
y^ 14, 16. Gal. ii. 20. Heb. ii. 9. Moreover he is said to die
i^ip ofcoprioiv, for sins; 1 Cor. xv. 3. Gal. i. 4. The en4
wbfireof every where expressed in the . gospel, is, that we
might be freed, delivered, and saved. These things, as was
«sud, are agreed unto, and acknowledged.
. 2. The meaning and importance, we say, of these expres-
^ons, is^ that Christ died in our room, place, or stead, un-
dergoing the death or punishmtot which we should have un-
dergone in the way and manner before declared. And this
iathe 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
lis 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.
Firsts We may consider the use of this expression in
the Scripture, either indefinitely, or in particular instanced.
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
&tead of another, more evident, than when the dying of one
|6r anoUier only is mentioned. For whereas all predicates
are regulated by their subjects, and it is ridiciilous 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
560 AN Xppskdix.
declared to be the sense of tihatexpression^ as we shall see
afterward. Let us therefore consider some instaaees.
John xi. 60. The words of Caiaphas's counsel are, ou^i^^
ifiiv, tva etc avOptnro^ airoOawf iirlp rov Xaov, ioblI ftn 2Xov ri
I0^C air^rrroi. ' It is expedient fbr us, that one man should
die for the people, and that the whole nation perish jibtf
which is expressed again, chap, xviii. 14. avSXi^Stminri^wdi
\aou, ' perish for the people/ Caiaphas feared, thisit if Christ
were spared, the people would be destroyed by the Romans.
The way to free them, he thought was by the destruction oS
Christ ; him therefore he devoted to death, in lieu of the
people. As he,
^ Unnm pfio moltis dabitar caput.
* One bead 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 oflfered to lay down their lives to
secure him,, he replied, that he would not, adding this reason,
iroXv yap wov ion} Kpcerrov, kol SiKai&repov iemv, iva tmip fravrtnf
fl TToXXovc virip hog anoXeaS^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^ov Vfo iraYTon fjuai vTrtpdovvat BanXy. — Eurip.
Let one be given up to die in the stead of all.
John xiii.38. Ti^v ^vxfiv fxov \nrep aov Bfiato. 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 avrtxpvxoi, of
old, who exposed their own lives, \pvxriv «vtI ^pvxvc, 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 magnse 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. 5dl
We hare a great example also of the importance of this
expression, in those words of David concerning Absolom,
2 Sam. xviii. 33. >niD ^m'^D yr^D Ott^ ' Who will grant me
to die, I for thee/ or in thy stead, 'my son Absolom/ It was
never doubted, but that David wished that he had died in
the stead of his son; and to have undergone the death
w^i^ 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
faim and danger in battle, was slain by ^neas.
Tanta*ne me tenvdt Tivendij Date, voloptas,
Ut pro me hostili paterer succedere dejctrae
Qaem genui ? tua-ne hsc genitor per vulnera servor,
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 is 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 BaaFs priests es-
cape, 1ttf92/)rmitraj> 2 Kings x. 24. his life should go in
the stead of the life that he had suffered to escape.
And this ansWereth unto avrl 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^ dvri fipufSov rov rrarpog dvrov. Matt. ii. 22.
* In the room or stead of Herod his father.' So 6^0aAjuoc avrl
o^BoKiiov, oSovc ivri oSovroc^ 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, Souveur^i;
i^X^v airov \inpov avrl iroXXcov, 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 Sovc lavr^v dvrOoingov wrip rravTwv. And this
the Greeks call rng ^X^^ npuuaS^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 whon^he had
taken priaoner, answered, leav rifc ^x^ irpiaf/Kiyv Sxm pkmvn
Xmrpwaai raCrnv, * I will purchase her liberty with my. lile»
or ' the price of my souL' Whereon the woman being freed,
affirmed afterward, that she considered none in the aomr
pany, but him who said, ipg r^c riAfxvcavirplaTo Shttb pen fu Soik
Xfjifiv, ' that he would purchase my liberty with his ownltfei*'
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, undei^aing
the death that he should undergo, that he might go free.
And this matter of Christ's dying for us, and that he «o
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 thaa that contended for, which im-*-
plies the whole of what lies in the doctrine of satisfacdon,
' 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 alio discrimen capitis subire ;' a sub-
stitution is still denoted by that expressiou, 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» Erjx, nieliorem animam pro morte Daretis.
Persolvo. — Mil. v. 843.
' He offered the Ox, a better sacrifice, in the stead of
Dares,* taken from him. So
— Fratreni Poliax alteraa inorte redemit.
And they speak so not only with respect unto death, but
wherever any thing of durance or suffering is intended* 4So
the angry master in the comedian,
Verberibus cssuiu te Dave in plstrinum dedam usque ad necem.
£a lege atque online^ ut si inde te exemerim, ego pro te molaiA.
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. 553s
iii'liis stciad. Wherefore; without offering Tiolence to the
eommon means of understanding things amongist men,
another sense cannot be affixed to these words.
The nature of the thing itself will admit of no other exr
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 bis 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, b^ 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 I 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
8Uoh 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 surrc^tions 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-
pteasure 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, ^n 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 AK APPBNDIX.
was said, to die in the stead of others, or to expiate their
sins, and tarn away the anger of God they feared by their
death, designed two things in what they did. First, That
the erils whioh 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 ;
Plebeiie Decioram aninue, plebeia fuerant
Nomina ; pro totis legionibas Hi tamen, et pro
Omnibus auxiliis, ataue omni pkbe Latina,
Sofficiunt Diis iofernis.
The two Decii, father and son, in imminent dangers of
the people, devoted themselves, at several times, unto death
and destruction. And, saith be, * sufficiunt Diis infernis ;'
they satisfied for the whole people; adding the reason
whence so it might be ;
Plarisenim Decii quam qui servantur ab illb.
' 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,
maJking his requests to his gods (' dii quorum est potestas
nostrorum 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 coelo missus,
piaculum omnis deorum irse, qui pestem ab suis aversam in
hostes ferret.' ' 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 APPEDTBIX. 655
ntmoded in chief, deTOting himself as hi^ fttther had done,
added unto the former solemn deprecations ; ' prsB se, agere
sese^formidinem acfugam,c8Bdemque ac cruorem, ccelestium^
infemorum iras ;' lib. 11. That he carried away before him
(from those for whom he devoted himself), * fear and Sight,
slaughter and blood, the anger of the celestial and infernal
gods/ And as they did in this devoting of themselves de-
flign, ^ averuncare malum, deum iras, lustrare populum, aut
exercitam,piaculum'^ fieri' or itEphlnifia, avadit/ua, ivoKaOapfid,
' 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 Meneeceus 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,
Armoram superi, tuque 6 qui funere tanto
Indulges mihi FiiOBbe toon, date gatidia Thebis,
Quae pepegi, et toto quee 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 ac6ording 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 Gor.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;
mphf/nfAuiifiSyvyivov ' be thou our expiatpry 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, Karapiovrai ri
Sk Xiyoirrt^ Y^tri Kc^aXycrev, etre jtiAXoe t} otpym Toim Sriovtn, rj
^AiyvTm-fj^ry aviifratrQ KaK^vyevitrOaL elg icc^oXi^v ravrijv rpavidai"
* 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.'
566 AN APPENDIX.
And the persons whom they thus dealt witbal^.and madd
execrate, were commonly of !the rilest of the people, €>r sodll
as had rendered themselves detestable by their own crimes^
whence was the complaint of the mother of Men»Geu» upoii
her son's devoting himself,
Lustralemne feris, ego te puer iaclyte Tbebi9#
Devotamque caput, vUls seu mater alebam ? i
I have recounted these instances to evince the comnioa
intention, sense, and understanding of that expression, of
one dying for another ; and to manifest by examples, wliat
is, the sense of mankind, about any one's being devoted and
substituted in the room of others, to deliver them from dearth
and danger ; the consideration whereof, added to the' cdii*^
stant use of the words mentioned in the Scripture^ is sufflr-
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,' 8cc. 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 nations of the worlds
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 i»
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 altereth 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 morp about the death of Christ to confirm
the truth pleaded for. And that is, that he is said in dying
AN APPENDIX 55t
for fiinners^ 'to bear their sins ;* Isa. liii. 11. 'He shall bear
their iniquities;' ver. 12« 'He bare the siils of many;' ex-^
fdainedy 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 jdO'finequently. They call it 'luere peccata;' that is»
rdJalictorum supplicium ferre ;' * to bear the punishment of
^ins/ 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. ^^D^ Kin anVHSf The same word !?aO is used
ret. 4, D*?10 iWI l^nt^DDI ' 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/
Atid 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.
tf?aD aVnTSf 1^ro& Dy» ^mn WrQ» ' Our fathers, have
sinned and are not ; and we have borne their iniquities ;' the
punishment due to their sins. And why a new sense should
be forged for these words, when they are spoken concerning
Ohrist, who can give a just reason?
Again IWi is used to the same purpose, D^3TKBni^*h
VWi ver. 12. 'And he bare the sin of many/ KttO 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 denote^
an act of God, it signifies to lift up, to take away, or pardon
6in ; and leaves the word TQ^ wherewith it is joined under its
fii^st signification, of iniquity ; or the guilt of sin, with re^
spect unto punishment 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
668 AN APPENDIX.
of sin, and gives that sense unto nP» with respect unto th^
guilt of sin as its cause. And hence ariseth the ambiguity
of those words of Cain, Gen. iv. 13. »Win'*3fSfbTf3, if MfifS
denotes an act of God^ if the words be spoken with refer-
ence in the first place to any acting of his towards Cain,
yip retains the sense of ini^uity^ and the words are rightly
rendered, ' My sin is greater than to be forgiven.' If it re-
spect Cain himself firstly, l^f 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 mentionqd in the confirmation of it. Numb. xiv. 33. * Your
children shall wander in the wilderness forty years/ '^iWS)
Qyn^yt * and shall bear your whoredoms ;* ver. 34. IMtt^D
raitf C31^I1*1M DS'^D^iy '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, Ktt^ Wy shall
bear his iniquities/ How? HVinit^BJn n/nM ' that soul shall
be cut oflp.* 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. JlVn l^'V^ Hb ]2 /lIDn KVl Dtkvxnn ^ssn
SMil ; * the soul that sinneth it sh^Ul 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 13 J^JS)n IDm
13^3 Tiy ^^ 'the Lord made to meet on him, or laid on him,
the iniquity of us all / Isa. liii. 6. which words the LXX.
render, koL K6piog rrapiS<oKev avrov toLq afiapriaig rifitjv' * 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 APP£NDIX. 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 delivered, 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.
Printed by J. F. Dove, St. John's Square.
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JUN 1 : 1964
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