OF

COMMUNION WITH GOD, &c.

 

PART 2:

 

CHAP. 1: Of the Fellowship which the Saints have with Jesus Christ.

 

 OF that distinct communion which we have with the person of the Father, we have treated in the foregoing chapters; we now proceed to the consideration of that which we have with the Son, Jesus Christ our Lord. Now the fellowship we have with the second Person, is with him as Mediator. And herein I shall do these two things: 1. Declare that we have such fellowship with the Son of God. 2. Show wherein that fellowship or communion doth consist.

 

 1. For the first, I shall only produce some few places of Scripture, 1 Cor. 1: 9,” God is faithful, by whom we are called to the fellowship of his Son, Jesus Christ our Lord.” This is that whereto all the saints are called, even fellowship with Jesus Christ our Lord. We are called of God the Father, to communion with the Son as our Lord. Rev. 3: 20,” Behold I stand at the door and knock, if any man hear my voice, and open the door, 1 will come in to him and sup with him, and he with me.” Certainly this is fellowship; Christ will sup with behevers, he refreshes himself with his own graces in them. The Lord Christ is exceedingly 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. 4: 16,” Awake, 0 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. A garden for delight. He rejoices in them, “ and he rejoices over them,” Zeph. 3: 17. And a garden for fruit, yea, pleasant fruit, so he describes it, Cant. 4: 12-14;” A garden enclosed 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 delicious for taste, whatever savoury and odoriferous, what ever 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 men

 

tioned for an increase of these things, that her beloved may sup with her as he has 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 Lord Jesus, the beloved of my soul, may have meet and acceptable entertainment from me!

 

 The whole book of the Canticles 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 particular instances thereof. I shall only add that of Prov. 9: 1-5;” Wisdom has built her house, she has hewn out her seven pillars. She hath killed her beasts, she has mingled her wine, she has also furnished her table. She has sent forth her maidens, she cries upon the highest places of the city: whoso is simple, let him turn in hither; as for him that wants understanding, she says to him, Come, eat of my bread, and drink of the wine that I have mingled.” The Lord Christ, the eternal wisdom of the Father, and who of God is made unto us, wisdom, erects a spiritual house, wherein he makes provision for the entertainment of those guests whom he so freely invites. His church is the house which he has built on a perfect number of pillars, that it might have a stable foundation. His slain beasts, and mingled wine, wherewith his table is furnished, are those spiritual 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 has so graciously prepared, is to hold fellowship with him; for in what way 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 stand, which necessarily require that there be a communion between them, if we suppose they are faithful in those relations.

 

 2. It next follows, that we show wherein it is that behevers have this peculiar communion with him. Now this is in grace. This is every where ascribed to him by the way of eminency, John 1: 14,” He dwelt among us full of grace and truth:” grace in the truth and substance of it. All that went before was typical; in the truth and substance it cones only by Christ..” Grace and truth is by Jesus Christ,” ver. 17;” And of his fullness we receive, and grace for grace,” ver. 16; that is, we have communion with him in grace; we receive from him all manner of grace, and therein have fellowship with him. So likewise in that apostolical benediction, wherein, the communication of spiritual blessings from the' several persons, is so exactly distinguished; it is grace that is ascribed to our Lord Jesus Christ, 2 Cor. 13: 14,” The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all.” Yea, Paul is so delighted with this, that he makes it his motto, and the token whereby he would have his epistles known, 2Thess. 3: 17, 18.” The salutation of Paul with mine own hand, so I write; the grace of our Lord Jesus Christ be with you all.” Yea, he makes these two, ~~ Grace be with you,” and the” Lord Jesus be with you,” equivalent expressions; for whereas he affirmeth the one to be the token in all his epistles, yet sometimes he uses the one only, sometimes the other, and sometimes both together. This then is that which we are peculiarly to eye in the Lord Jesus, to receive it from him, even grace, gospel-grace, revealed in, or exhibited by the gospel.

 

 Grace is a word of various acceptations. In its most eminent significations it may be referred to 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 is the subject of near one half of the book of Canticles; it is also mentioned Psal. xlv. 2,” Thou art fairer than the children of men; grace is poured into thy lips.” 2. Grace of free favor and acceptance. By this,” grace we are saved;” that is, the free favor and gracious acceptation of God in Christ. In this sense is it used in that frequent expression,” If I have found grace in thy sight; that is, If I be freely and favorably accepted before thee. 3., The fruits of the Spirit, sanctifying and renewing our natures,, enabling unto good, and preventing from evil. Thus the Lord tells Paul, his” grace was sufficient for him;” that is, the assistance against temptation. Let us begin with the first, and both show what it is, and how the saints hold immediate communion with him therein.

 

1. What it is. I speak of the graces of the person of Christ, as he is vested with the office of mediation, his spiritual eminency, comeliness, and beauty, as appointed by the Father unto this great work. Now in this respect the Scripture describes him as exceeding excellent, comely and desirable, far above comparison with the chiefest, choicest, created good, or any endearment 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, Japhiapha. The word is doubled to increase its significance, and to exalt its subject beyond all comparison. CQ Thy fairness, 0 King Messiah,” says the Chaldee Paraphrast,” is more excellent than the sons of men.” 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. 4: 2. The prophet, terming him the” Branch of the Lord,” and” the Fruit of the earth,” affirms, that he shall be beautiful and glorious, excellent and comely; for in him dwells the fullness of the godhead bodily, Col. 2: 9.

 

 Cantic. 5: 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 another beloved” And she returns this answer, ver. 10,” My beloved is white and ruddy, the chiefest among ten thousand.” And so proceeded to a particular description of his excellencies, to the end of the chapter, and concludes that” he is altogether lovely,” ver. 16. Particularly he is here affirmed to be white and ruddy, a due mixture of which colours composes the most beautiful complexion. He is white in the glory of his Deity, and ruddy in the preciousness of his humanity. He is white in the beauty of his innocency and holiness,. and ruddy in the blood of his oblation.” God made him to be sin for us, who knew no sin,” 2 Cor. 5: 21. He who was white, became ruddy for our sakes, pouring out his blood an oblation for sin. This also renders him graceful; by his whiteness he fulfilled the law, by his redness he satisfied justice.. 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 vengeance towards his enemies, Isai. lxiii. 3, Rev. xix. 13.

 

 There are three things in general, wherein this personal excellency and grace of Christ--doth consist. 1. His fitness to save, from the grace of union, and the necessary. effects thereof. 2. His fullness to save, from the grace of communion, or the free consequences of the grace of union. 3. His excellency to endear, from his complete suitableness to all the wants of the souls of men.

 

 1. His fitness to save from his grace of union. The uniting of the natures of God and man in one person, made him fit to be a Savior to the uttermost. He lays his hand upon God by partaking of his nature, and he lays his hand upon us by being partaker of our nature, and so becomes, a day's-man, or umpire between both. By this means, he fills up all the distance that was made by sin between God and us; and we who were” far off, are made nigh in him.” Upon this account it was that he had room enough in his breast to receive, and power enough in his spirit to bear all the wrath that was prepared for us.

 

Union is the conjunction of the two natures of God and man in one person; the necessary consequences whereof are-(l.) The subsistence of the human nature in the person of the Son of God. (2.) That communication of attributes 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 20: 28; 3: 21. (3.) The execution of his office of mediation in his single person in respect of both natures, wherein is to be considered the agent, Christ himself, God and man: he is the principle that

 

gives life and efficacy to the whole work. And then that which operates, which is both natures distinctly considered. As also the effectual working of each nature itself; and lastly, the effect produced, which ariseth from all, and relates to them all.

 

 2. His fullness to save from the grace of communion, or the effects of his union, which are free, and consequences of it, and are all the furniture that he received from the Father by the union 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. 8: 26, having all fullness unto the end communicated unto him; for it pleased the Father that in him all fullness should dwell,” Col. 1: 19. And he received not the Spirit by measure, John 3: 34; and from this fullness he makes out a suitable supply unto all that are his;” grace for grace,” John 1: 16; had it been given him by measure, we had, exhausted it.

 

 3. His Excellency to endear, from his complete suitableness to all the wants of the souls of men. There is no man whatever, that hath any want in reference to the things of God, but Christ will be unto him that which he wants. Is he dead Christ is life. Is he weak Christ is the power of God, and the wisdom of God. Has 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 hes. Indeed, whether 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 fullness 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, altogether lovely. And as to this, in the first place, have the saints distinct fellowship with the Lord Christ.

 

 You that are yet in the flower of your days, full of -health and strength, and with all the vigour of your spirits, pursue some one thing, some another, consider, I pray, what are all your beloveds to this beloved What have you gotten by them Let us see the peace, quietness, assurance of everlasting blessedness that they have given you. Their paths are crooked paths;. whoever 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 that will grieve and trouble you to eternity. Behold, he stands at the door of your souls and knocks: Oh, reject him not, lest you seek him and find him not. 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 Why doth another assemble himself with them that scoff at religion, and the things of God Merely because you know not our Lord Jesus Oh, when he shall reveal himself unto you, and tell you he is Jesus whom you have slighted and refused, how will it break your hearts, and make you mourn like a dove! 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.

 

 The next thing that comes under consideration, is, the way whereby we hold communion with Christ, in respect of that personal grace. Now this the Scripture manifests to be by the way of a conjugal relation. He is married unto us, and we unto him; which spiritual relation is attended with suitable conjugal affections. And this gives us fellowship with him, as to his personal excellencies. This the spouse expresses, Cant. 2: 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 your husband, the Lord of Hosts is his name, and thy Redeemer, the Holy

 

One of Israel, the God of the whole earth shall he be called.” This is given as the reason why the church shall not be ashamed in the midst of her troubles; she is married unto her Maker, and her Redeemer is her husband.

 

 To this purpose we have his faithful engagement, Hos. 2: 19, 20; u I will (says he) betroth thee unto me for ever, yea, I will betroth thee unto me in righteousness, and in judgments, and in loving kindness, and in mercies, I will even 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 to the Lord Christ, as he reveals his kindness in this engagement. Hence Paul tells the Corinthians, 2 Epist. chap. 11: ver. 2, that he had” espoused them unto one husband, that he might present them as a chaste virgin unto Christ.” For this he had prevailed upon them by the preaching of the gospel, that they should give up themselves as a virgin unto him who had betrothed them to himself, as an husband.

 

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. 22: 3. The graces of his church are the ornaments of his queens Psa. xlv. 9-14. And the fellowship he has with his saints, is as that which those who are mutually beloved in a conjugal relation hold, Cant. 1: Hence Paul, in describing these two, makes sudden and insensible transitions from one to the other, Eph. 5: 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, bow it is that we hold communion with the person of Christ, in respect of conjugal relations and affections. Now herein there are some things that are common to Christ and the saints, and some things that are peculiar to each. The whole may be reduced to these two heads. l. A mutual resignation of themselves one to the other. 2. Mutual 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 behever to be his, as to all the love,.care, and tenderness of an husband; and the behever gives up himself wholly unto the Lord Christ, to be his, as to all loving, tender obedience. And herein is the principal matter of Christ and the saints' espousals. This in the prophet is set out under a parable of himself and an harlot, Hos. 3: 3,” Thou shalt abide for me,” says he unto her,” thou shalt not be for another, and I will be for thee.” Poor harlot, says 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 `excellencies, righteousness, graces, to be its Savior, head, and husband forever. He looks upon the souls of _his saints, loves them well, and counts them fair and beautiful, because he has made them so. Cant. 1: 15,” Behold thou art fair, my companion, behold thou art fair, thou halt doves' eyes.” Let others think what they please, Christ redoubles it, that the souls of his saints are very beautiful, even perfect through his comeliness which he puts upon them, Ezek. 16: 14;” Behold thou art fair, thou art fair;” particularly that their spiritual light is very excellent and glorious, like the eyes of a dove, tender, discerning, clear, and shining. Therefore he adds that pathetic wish of the enjoyment of this his spouse, chap. 2: 14,” O my dove,” says 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 fhes to the clefts of the rocks, be not dejected as one that hides herself behind the stairs, and is afraid-to come forth to the company that inquires for her. Let not thy spirit be cast down at the weakness of thy supplications; let me yet hear thy sighs and groans, thy breathings and pantings to me, they are very sweet, very delightful, and thy spiritual countenance, thy appearance in heavenly things, is comely and delightful to me. This_ is the first thing on the part of Christ, the free bestowing of himself upon us to be our Christ, our beloved, as to all the purposes of love, mercy, grace, and glory, whereto in his mediation he is designed, in a marriage covenant, never to be broken. This is the sum. The Lord Jesus Christ fitted and- prepared as Mediator, to be an husband to his church, tenders himself in the promises of the gospel to them in all his desirableness, convinces them of his good-will towards them, and his all-sufficiency for a supply of their wants, and upon their consent to accept of him, which is all he requires at their hands, 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 and submit to the Lord Jesus, as their husband, Lord, and Savior, to abide with him, subject their souls unto him, and to be ruled by him for ever. Now this in the soul, is either initial, or the solemn consent at the first entrance of union, or consequential in renewed acts of consent all our days. I speak of it especially in this latter sense, wherein it is proper to 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, preferring him in the judgment and mind, above them all. And this is the soul's entrance into conjugal communion with Christ as to personal grace, the constant preferring him above all pretenders to its affections,, counting all loss and dung in comparison of

 

him. Beloved peace, beloved natural relations, beloved wisdom and learning, beloved righteousness, beloved duties, all loss compared with Christ. 2. The accepting of Christ by the will, as its only husband, Lord, and Savior. This is called receiving of Christ, John 1: 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 owning of him as such. When the behever 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 endeavors, 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, 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 behevers exercise their hearts abundantly unto this thing. This is choice communion with the Son, Jesus Christ. Let us receive him in all his excellencies as he bestows himself upon us. Be frequent in comparing him with other beloveds; sin, the world, legal righteousness, and preferring him before them, counting them all loss and dung in comparison of him. And let' our souls be persuaded of his sincerity and willingness in giving himself, in all that he is, as Mediator, unto us, to be ours; and let our hearts give up themselves unto him; let us tell him, that we will be for him, and not for another; let him know it from us, he delights to hear it; yea, he says, sweet is our voice, and our countenance is comely, and we shall not fail of sweet refreshment with him.

 

 Of Communion with Christ. in a conjugal Relation in Respect of dictions. The communion begun, as before declared, between Christ and the soul, is in the next place carried on by suitable affections; Christ having given himself to the soul, loves the soul; and the soul having given itself to Christ, loves him also. Christ loves his own, yea, he loves them to the end, and the saints love Christ, they love the Lord Jesus Christ in sincerity.

 

 Now the love of Christ to his saints consists in these four things. 1. Delight. 2. Valuation. 3. Compassion. 4. Bounty. And the love of the saints to Christ may be -referred to these four things. 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.

 

1. The first thing on the part of Christ is delight. Delight is, the flowing of love. Now Christ’delights exceedingly in his saints;” As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee,” Isa. lxii. 5. Hence he calls the day of his espousals, the day” of the gladness of his heart,” Cant. 3: 11. It is known that usually this is the most unmixed delight that the sons of men are in their pilgrimage made partakers of. The delight of’the bridegroom in the day of his espousals is the height of what an expression of delight can be carried to. This is in Christ answerable to the relation he takes us into. His heart is glad in us, without sorrow. And every day whilst we live is his wedding-day. (1.) To manifest his delight in his saints, he communicates his secrets to them. He gives them to know his person, his excellencies, his grace, his love, his kingdom, his will, the riches of his goodness, and the bowels of his mercy more and more, when the world shall neither see nor know any such thing. (2.) He enables his saints to communicate their mind, to reveal their souls unto him, that so they may walk together as intimate friends; Christ knows the mind’of all. G6 He knows what is in man, and needs not that any marl testify, of him,” John 2: 25.” He searcheth the hearts, and trieth the reins of all,” Rev. 2: 23. But all know not how to communicate their mind to Christ. It will not avail a man at all, that Christ knows his mind, for so he doth of every one whether he will or not, but that a man can make his heart known unto Christ, this is consolation.

 

 Hereto is required, 1. Assistance for the work,’ for of ourselves we cannot do it. And this the saints have by the spirit of Jesus, Rom. viii. 26;” Likewise the Spirit helps our infirmities, for we know not what we should pray for as we ought, but the Spirit itself makes intercession for us with groanings that cannot be uttered. And he that searches the hearts knows what is the mind of the Spirit, because he makes intercession for the saints according to’the will of God.” All endeavors, all attempts for communion with God, without the supphes of the spirit of supplication, without his effectual working

 

in the heart, is of no value, nor to any purpose. And this opening of our hearts to the Lord Jesus is that wherein he is exceedingly delighted. Hence is that affectionate

 

call of his unto us, to be treating with him on this account, chap. 2: 14;” O my dove, that art in the secret places of the stairs, let me see thy countenance, let me hear. thy voice, for sweet is thy voice, and thy countenance is comely.” When the soul on any account is driven to hide itself in any neglected condition, in the most unlikely place of abode, then doth he call for this communication of itself by prayer to him, for which he gives

 

the assistance of the Spirit.

 

 2. A way whereby to approach unto God with our desires. This also we have by him provided for us, John 14: 5, 6;” Thomas says unto Jesus, Lord we know not whither thou goes, and how can we know the way' Jesus said unto him, I am the way; no man comes unto the Father, but by me.” That way which we had of going to God at our creation, is quite shut up by sin. The sword of the law which hath fire put into it by sin, turns every way to stop all passages unto God. Jesus Christ hath” consecrated a new and living way,” (for the saints) to through the veil, that is to say his flesh,” Heb. 10: 2Q. He hath consecrated and set it apart for behevers, and for them alone. Others pretend to go to God with their prayers, but they come not nigh him. How can they possibly come to the end, who go not in the way Christ only is the way to the throne of grace, none comes to God but by him..

 

 3. Boldness to go unto God. 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, of itself, it cannot serve him, nor will it be to any advantage once to draw nigh to him. It is in Christ alone, and on the account of his oblation and intercession, that %ve 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 appointed for them because he delights in them.

 

 In return hereto, for the carrying on of the communion between them, the saints delight in Christ, he is their joy, their crown, their life; food, health, strength, desire, righteousness, salvation, without him they have nothing, in him they find all things.” God forbid that I should rejoice, save in the cross of Christ.” He hath from the foundation of the world been the hope, expectation, desire, and delight of all behevers. Hence Haggai 2: 7, he is called” the desire of all nations,” the person whom their souls love and delight in, desire and long after. So is the saints' delight in him made a description of him by way of eminence, lblal. 3: 1,” The Lord whom ye seek shall suddenly come to his temple, even the messenger of the covenant whom ye delight in.” He whom ye seek, whom you delight in, is the description of Christ, he is their delight and desirable one, the person of their desire, 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 under his shadow with great delight, ch. 2: 3. And this delight she manifests several ways, wherein we should labour to find our hearts in like manner affected towards him.

 

 1. By her exceeding great care to keep his company when once she had obtained it, ch. 2: 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, here she expresseth her delight in it, and desire of the continuance of it, and therefore following on the allusion formerly insisted on, she speaks as one would do to her companion, that had rest with one she loved, I charge you by all that is dear to you, by the things- you most delight in, which among the creatures are most lovely, all the pleasant and desirable things that you can think of, that you disturb him not. The sum of her aim and desire is, that nothing may fall out, nothing of sin or provocation happen that may occasion Christ to depart from her. A behever that hath gotten Christ in his arms, is like one that hath found great spoil. He looks about him everyway, and fears every thing, that may deprive him of it.

 

Riches make men watchful; and the actual sensible possession of him, in whom are all the riches and treasures of God, will make men look about them for the keeping

 

of him. The line of choicest communion is a line of the greatest spiritual solicitousness: carelessness, in the enjoyment of Christ pretended, is a manifest evidence of

 

a false heart.

 

 2. The spouse manifests her delight in him, by her impatience of his absence, with desires still of nearer communion with him, ch. viii. 6;” Set me as a seal upon thy heart, as a seal. upon your arm, for love is strong as death, jealousy is cruel as the grave, the coals thereof are coals of fire, which hath a most vehement flame.” The allusion is doubtless from the high-priest of the Jews, in his spiritual representation of the church before God. He had a breast-place, which he is said to wear on his heart, wherein the names of the children of Israel were engraven after the manner of seals or signets; he had the like upon his shoulder, or on his arms, both representing the priesthood of Christ, who bears the names of all his, before his Father, in the holy of hohes. Now the seal on the heart is near, inward, tender love, which gives an impression on the heart of the thing so loved.” Set me,” says the spouse,” “ as a seal upon your heart;” let me be constantly fixed in thy most tender and affectionate love; let me always have a place in your heart, let me have an engraving, a mighty impression upon your heart, that shall never be obliterated. The soul is never satisfied with thoughts of Christ's love to it. Oh that it were more, that I were as a seal on his heart, is its language! She adds,” Set me as a seal upon your arm;” the heart is the fountain, but close and hidden; the arm is manifestation and power. Let, says the spouse, thy love be manifested to me in thy tender and powerful protection 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, engraved on his arm, with the exalting of his power for the preservation of it, suitable to the love of his heart unto it, and the hidden love and care of Christ made visible on his arm, or evident by the fruits of it. This is that which she would be assured of; and without a sense whereof, there is no rest to be obtained. The reason she gives of this earnestness, is that which principally evinces her delight in him.” Love is strong as death, jealousy is cruel as the grave.” I am not able to bear the workings of my love to thee; unless I may always have fellowship with thee; there is no satisfying of my love without it. It is as the grave that still says, Give, give! Death is riot satisfied without its prey; if it hath not all, it will have nothing; let what will happen, if death hath not its whole desire, it hath nothing at all. Nor can it be withstood in its appointed season. No ransom will be taken. So is my love, if I have thee riot wholly, I have nothing, nor can all the world bribe it to a diversion, it will be no more turned aside than death in its time. Also I am not able to bear my jealous thoughts; I fear thou dost not love me, that thou hast forsaken me, because I know I deserve not to be beloved. If I find not myself on thy heart and arm, I am as one that hes down on a bed of coals.

 

 3. She further manifests this by her solicitousness, trouble, and perplexity, in his loss and withdrawing. This state of the spouse is discovered, chap. 3: 1, 2, 3” By night on my bed I sought him whom my soul loved, I sought him, but I found him not. I will rise now, and go about the city, in the streets, and in the broad-ways, I will seek him whom, my soul loves; I sought him, but I found him not. The watchmen that go about the city found me; to whom I said, Saw you him whom my soul loves” It is night now with the souls, a time of darkness and affliction. Ile 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. The absence of, Christ will make it night, dark as darkness itself, in the midst of all other consolations. But is the behever contented with this dispensation He is upon his bed; that is, of ease; but in the greatest peace and opportunity of ease and rest, he finds none in the absence of Christ; though he be on his bed, having nothing to disquiet him, he rests not, if Christ his rest be not there. She sought him. This hath two parts, searching our own souls for the cause of his absence; and searching the promises for his presence.

 

(I.) The soul finding not Christ present in his wonted manner, warming, cherishing, reviving it with love, presently inquires into the cause of all this, calls itself to an account, what it hath done, how it hath behaved that,1t is not with it as at other times; that Christ hath with drawn himself, and is not nigh to it in the wonted manner. Here it accomplishes, a diligent search. It considers the love, tenderness, and kindness of the Lord Jesus; what delight he takes in abiding with his saints; so that his departure is not without cause. How, says it, have I demeaned myself, that I have lost my beloved l) Where have I been wandering after other lovers And when the miscarriage is found out, it abounds in revenge and indignation.

 

 (2.) Having driven this to some issue, the soul appheth 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 of Christ in them; but if it find nothing but the-'carcass, the bare letter in the promise, this amazeth the soul, and it knows not what to do. As a man that hath a jewel of great price, lays it aside, as he supposes, in a safe place; in an agony and extremity of want going to seek for his jewel, he finds it not in the place he expected, and is filled with amazement, and knows not what to do; so it is with this pearl of the gospel; after a man hath sold all that he hath for it, and hath enjoyed it for a season, then to have it missing at a time of need, it must needs perplex him. So was it with the spouse here;” I sought him,” says she,” but I found him not.” 

 

 But what does she now do Does she give over and search no more Nay, but says she, ver. 2,” I will arise,” I will riot so give over, I must have Christ, or die. 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. It imphes, First, Resolution, and a zealous, violent casting off

 

that frame, wherein she had lost her love.” I 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.” Secondly, Diligence; I will now take another course, I will leave no way unattempted. This is the condition of a soul, that finds not the wonted presence of Christ in its private inquiries. Dull in prayer, wandering in meditations, rare in thoughts of him! I will not bear this frame, whatever way God has ap pointed I will vigorously pursue, until I find my beloved.

 

 2. The way she puts herself upon, is to go about the city. Not to insist upon particulars, 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 of it. This then is the next thing the soul addresses itself to; when it finds him not in any private endeavours, it makes vigorous application to publick worship, prayer, preaching, administration of the seals. Indeed the great inquiry the souls of behevers make in every ordinance is after Christ. So much as they find of him, so much 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 appears to them. Oh that Christ would at length meet me in this or that sermon, and recover my poor heart to some sight of his love! The solicitousness of a behever, when he

 

finds not Christ's presence, 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. But see the event; she sought him, but found him not. It doth sometimes so fall out. What now follows in this estate ver. 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 account, plainly, chap. 5: 7, they turn persecutors. It was Luthe’s saying,” Nunquam periclitatur religio, nisi inter reverendissimos.” Here they are of a more gentle temper, and seeing the poor disconsolate soul, seem to take notice of her condition. All these laboring in his absence sufficiently discover the soul's delight in the presence of Christ. Go one step farther to the discovery that is made of him once again, and it will yet be more evident, ver. 4, 5,” It was but a little while that I passed from them, but I found him whom my soul loves;

 

I held him, and would not let him go.” It often so falls out, when private and public means fail, and the soul hath nothing left but waiting 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 rehef, when neither bed nor watchmen can assist; let us wait a little, and we shall see the salvation of God. Christ honors his immediate acting sometimes; though ordinarily he crowns his ordinances. Christ often manifests himself immediately, and out of ordinances, to them that wait for him in them. That he will do so to them that despise them, I know not. Let us wait as he hath appointed; let him appear as he pleaseth. How she deals with him when found is next declared. She” held him, and would not let him go,” &c. They are all expressions of the greatest delight imaginable. The sum is, having at length come once more to sweet communion with Christ, the soul lays fast hold on him by faith, refuses to part with him any more in vehemence of love; tries to keep him in ordinances, in the house of its mother, the church of God, and so uses all means for confirming the mutual love between Christ and her, all the expressions, all the allusions used, evidencing delight to the utmost capacity of the soul. Let the hearts of those that are acquainted with these things, be allowed to make the close. What is it they long for I 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 further manifest by their delight in every thing that belongs to Christ. This is an evidence of delight, when for his sake whom we delight in, we also delight in every thing that belongs to him. Christ's great interest in this world hes in his people and his ordinances;; his household, and their provision;. now in both these do the saints exceedingly delight for his sake.

 

And this is the first act of conjugal affections in this communion between Christ and behevers. He delights. in them, and they delight in him; he delights in their prosperity; they delight in his honor, and in his presence for his sake they delight in his servants, (though by the world contemned,) as the most excellent in the world; and in his ordinances, as the wisdom of God, which are foolishness to the world. 

 

CHAP. 4. ,Other consequential dictions. Christ values, his behevers: which is the second branch of that conjugal affection he bears towards them. I shall not need to insist long on this. Heaven and earth are full of evidences of it. Some few considerations will give life to the assertion. Consider them then, either absolutely: or, in respect of others; _ and you will see what a valuation he puts upon them.

 

 1. Absolutely, all that ever he did or doth, all that ever he underwent, or suffered as Mediator, was for their sakes. Now these things were so great and grievous, that if he had not esteemed them above all that can be

 

expressed; he would never have engaged to their performance and undergoing. Take a few instances

 

 (l.) For their sakes was he made flesh; manifested in the flesh,. Heb. 2: 14,” Whereas therefore the children partook of flesh and blood, even he in like manner partook of the same,” and the height of this valuation of them the apostle aggravates, ver. 16,” Verily he took not on him the nature of angels, but he took on him the seed of Abraham.” He had no such esteem for angels.

 

 (2.) For their sakes he was so made flesh, that there was an emptying of himself, an eclipsing of his glory, a becoming poor for them, 2 Cor. viii. 9,” Ye know the grace of our Lord Jesus Christ, that being rich, for us he became poor.” Being rich in eternal glory with his Father, he became poor for behevers. The same person that was rich was also poor. That the riches here meant can be none but those of the Deity, is evident by its opposition to the poverty which as man he undertook.

 

 (3.) For their sakes he so humbled and emptied himself in taking flesh, as to become therein a servant; account all that he did and suffered in his.life comes under this consideration. All which may be referred to these three heads. First, Fulfilling all righteousness. Secondly, Enduring all manner of persecutions and hardships. Thirdly, Doing all manner of good to men. He took on him for their sakes, a life of prayers, tears, fears, obedience, suffering, and all this with cheerfulness and delight, calling his employment” his meat and drink,” and still professing that the law of this obedience was in his heart, that he was content to do this will of God.

 

 (4.) He stays not here, but for the consummation of all that went before, for their sakes be becomes obedient to death, the death of the cross, so he professes 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 was born and lived that he might die. He valued them above his life. And if we might stay 

 

consider a little what was in his 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 that he tasted of, and drank of, that they might never taste of it. A man would not for ten thousand worlds undergo that which Christ underwent for us in that one thing of desertion from God, were it attended with no more distress but what a mere creature might possibly emerge from. And what thoughts we should have of this himself tells us, John 15: 13,” Greater love has none than this, that one lay down his life for his friends.” It is- impossible there should be any greater demonstration of love than this; what can any one do more And yet he tells us in another place, that it has heightening, Rom. 5: 8,” God commends 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 accompanied with the worst that God had ever threatened to sinners, argues as high a valuation of us, as the heart of Christ himself was capable of. For one to part with his glory, his riches, his ease, his life, his love from God, to undergo loss, shame, wrath, curse, death for another, is an evidence of a dear valuation. Certainly Christ had a dear esteem of them, that, rather than they should perish, he would part with all. There would be no end should I go through all the instances of Christ's valuation of behevers in all their deliverances, afflictions, in all conditions of sinning and suffering, what he path done, what he doth in his intercession, what he delivers them from, what he procures for them; all 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 behevers. They are his garden; the rest of the world a wilderness, Cant; 4: 12,” A garden inclosed is my sister, my spouse, a spring shut up, a fountain sealed.” They are his inheritance, the rest his enemies. So Isaiah xliii. 3, 4, `” I am the Lord thy God, the Holy One of Israel, thy Savior; I gave Egypt for thy ransom; Zethiopia and Seba for thee; since thou wast precious in my sight, thou hast been honorable, and I have loved thee, therefore will I give men for thee, and people for thy life.” Indeed he disposes of all nations and their interest according as is for the good of behevers, Amos 9: 9. In all the siftings of the nations, the eye of God is upon the house of Israel. Look to heaven,” Angels are appointed to minister for them,” Heb. 1: 14. Look into the world; the nations in general are either blessed for their sakes, or destroyed on their account. 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 behever on the earth, but Christ prizes him more than all the world besides; were our hearts filled much with thoughts hereof, it would tend much to our consolation.

 

 To answer this, behevers also value Jesus Christ; they have an esteem for him above all the world, and all things in the world. They say of him in their hearts continually as David,” Whom have I in heaven but thee, and whom in earth that I desire besides thee,” Psalm lxxiii. 35. Neither heaven nor earth will yield them an object any way comparable to him.

 

 I. They value him above all other things and persons. Christ and a dungeon, Christ and a cross, is infinitely sweeter than a crown, a scepter without him. So was it with Moses, Heb. 11: 26,” He esteemed the reproach of Christ greater riches than the treasures of Egypt.” The reproach of Christ is the worst consequent that the wickedness of the world can bring upon the followers of him. The treasures of Egypt were in those days the

 

greatest in the world. Moses despised the very best of the world, for the worst of the cross of Christ. Indeed himself hath told behevers, that if they love any thing better than him, they are not worthy of him. A despising of all things for Christ, is the very first lesson of the gospel.” Forsake all, take up the cross, and follow me,” was the way whereby he tried his disciples of old; and if there be not the same mind and heart in us, we are none of his.

 

 2. They value him above their lives, Acts 20: 24,” My life is not dear, that I may finish 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. All is welcome that comes from him, or for him. The lives they have to live, the death they ha;e to die, are light, compared with him who is the stay of their lives, and the end of their death. Were it not for the refreshment which they daily receive by him, they could not live; their lives would be a burden, and the thoughts of enjoying him make them cry with Paul,” Oh! that we were dissolved.” The accounts of the martyrs of old, and of late, the neglect of life -in women and children, the contempt of torments whilst his name sweetened all, have rendered this truth clear to men and angels.

 

 3. They value him above all spiritual excellencies and all other, righteousness whatever, Phil. 3: 7, 8,” Those things which were advantage to me, I esteemed loss for Christ. Yea, also I account all things to be 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, the apostle tells us what was his esteem of them in comparison of the Lord Jesus; they were dross and dung.

 

Whereas he had for many years been seeking after a righteousness by the works of the law, instantly serving God day arid night to obtain the promise; living in all good conscience from his youth, now he willingly cast away all these things, and could not only be contented to be without them, but as for that end for which he had sought after them, he abhorred them all. 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 desirableness, ineffable love, wonderful undertaking, unspeakable condescension, effectual mediation, complete righteousness, he in their eye, ravish their hearts, fill their affections, and possess their souls. And this is the second mutual conjugal affection between Christ and behevers.

 

 The third conjugal affection on the part of Christ; is pity and compassion. As a man” nourishes and cherishes his own flesh, so doth the Lord his church,” Ephes. 5: 29. Christ hath a fellow-feeling with his saints in all their troubles, as a man hath with his own flesh. This act of the conjugal love of Christ relates to the many trials that his saints meet with here below. He doth not deal with behevers as the Samaritans with the Jews, that fawned on them in their prosperity, but despised them in their trouble. He is like a tender father, who though perhaps he loves all his children alike, yet will take most pains with one that is sick and weak, though he may be 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 shares in all their troubles.

 

These sufferings may be referred to two heads: Temptations and afflictions.

 

1. Temptations by their own infirmities, as also from their adversaries without. The frame of the heart of Christ, and his deportment towards them in this condition, you have Heb. 4: 15;” We have not an High Priest which cannot be touched with our infirmities.” 

 

We have not such an one as cannot. The two negations do vehemently affirm, that we have such an High-Priest as is touched. The word touched comes exceedingly short of expressing the original word; it is avp,,ra` %aat, to suffer together. We have, sainh the apostle, such an High-Priest as doth suffer with us, endure our infirmities. And in what respect he suffers with us in regard of our infirmities, he declares in the next words, for he was” tempted like unto us,” ver. 16. As to our infirmities, temptations, spiritual weakness; therein, in particular, hath he a compassionate sympathy with us. Whatever be our infirmities, so far as they are our temptations, he doth sympathize with us under them. There are two ways of expressing a fellow-feeling and suffering with another: a friendly- grieving, and a gracious supply; both are eminent in Christ. First, he grieves and labours with us, Zech. 1: 12,” The angel of the Lord answered and said, Oh Lord of Hosts, how long wilt thou not have mercy on Jerusalem!” He speaks as one intimately affected with the condition of poor Jerusalem, and therefore he hath bid all the world take notice, that what is done to them is done to him, chap. 2: 8, 9; yea, to the apple of his eye.

 

In the second he abounds, Isai. 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 compassion and assistance. The whole frame, wherein he is here described, is a frame of the greatest tenderness, compassion, and condescension that can be imagined. His people are set forth under many infirmities; some are lambs, some great with young; some very tender, some burdened with temptations; nothing in any of them all strong or comely. To them all Christ is a Shepherd, that feeds his own sheep, and leads them out to pleasant pastures; where, if he see a poor weak lamb, doth not thrust it on. but takes it into his bosom; where he both eases and refreshes it. He leads his sheep gently and tenderly. As did Jacob them that were burdened with young, so doth our Lord with his flock in the several ways wherein he leads them. When he sees a poor saint, weak, tender, halting, ready to sink, 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.

 

 This is an evidence of compassion, when, like the Samaritan, we afford seasonable help. To lament men's troubles or miseries, without affording help, is to no purpose. Not so doth Christ, he gives seasonable help. Help being a thing that regards want, is always excellent, but its coming in season puts a crown upon it. A pardon to a malefactor when he is ready to be executed, is sweet and welcome. Such is the assistance given by Christ. All his saints may take this as a sure rule, both in their temptations and afflictions; when they can bear no longer, they shall be reheved, 1 Cor. 10: 13. So it is said emphatically of him, Heb. 2: IS,” In that he himself hath suffered, being tempted, he is able to succour them that are tempted.” It is true, there is something in all our temptations more than was in the temptation of Christ. There is something in ourselves to take part with every temptation; and there is enough in ourselves to tempt us, though nothing else should appear against us. With Christ it was not so; but this is so far from taking off his compassion towards us, that on all accounts whatever it doth increase it; for if he will give us succor because we are tempted, the sorer our temptations are, the more ready will he be to succor us. Take some instances of Christ's giving this seasonable help; now this he Both several ways.

 

 (1.) By keeping the behever in a strong habitual bent against that sin to the assaults of which he is obnoxious.

 

 So it was in the case of Joseph: Christ knew that Joseph's great trial, and that wherein, if he had been conquered, he would have been undone, would he upon his mistress tempting him to lewdness; whereupon he kept his heart in a steady frame against that sin, as his answer, without the least deliberation, argues, Gen. xxxix.9. Herein is Christ exceedingly kind and tender in fortifying our hearts with abundance of grace as to that sin unto temptations whereunto we are most exposed; when, perhaps, in other: things we are weak and often surprised.

 

 (2.) Christ sometimes, by some strong impulse of actual grace recovers the soul from the very borders of sin. So it was in the case of David,.1 Sam. 24: 4-6. He was almost gone, as he speaks himself; his feet had well nigh slipped. The temptation was at the door of prevalency when a mighty impulse of grace recovered him. To show his saints what they are, he sometimes suffers them to go to the very brow of the hill, and then causes them to hear a word behind them, saving,” This is the way, walk in it,” and that with power and efficacy, and so recovers them to himself.

 

 (3.) By taking away the temptation itself, when it grows so violent that the poor soul knows not what to do. This is called” delivering the godly out of temptation,” 2 Pet. 2: 9. As a man is plucked out of the snare, and the snare left behind to hold another. This have I known to be the case of many in sundry perplexing temptations. When they have been quite weary, have tried all means of help in vain, on a sudden the Lord rebuked Satan, that they heard not one word more of him as to their temptation; Christ came in the storm, and said,” Peace, be still.” 

 

 (4.) By giving fresh supphes of grace, according as temptations increase. So was it in the case of Paul, 2 Cor. 12: 9,” My grace is sufficient for thee.” The temptation, whatever it was, grew high; Paul was earnest for its removal, and received only this answer concerning the sufficiency of the grace of God for his support, not

 

withstanding all the increase of the temptation.

 

 (5.) By giving them wisdom, to make a right, holy, and spiritual improvement of all temptations. St. James bids us count it” all joy when we fall into manifold

 

temptations;” which could not be done were there not an holy and spiritual use to be made of them, which also himself manifests in the words following. There are

 

manifold uses which experienced Christians, with assistance from Christ, may make of temptations. This is not the least, that by them we, are brought to know ourselves. So Hezekiah was left to be tried, to” know what was in him.” By temptation, some bosom, hidden corruption is often discovered that the soul knew not of before. As it was with Hazahel, in respect of enormous crimes, so in lesser things with the saints. They would never have beheved there had been such 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 worldliness, or looseness of conversation, have been startled by it, and led to a discovery of a neglect of many duties, which before they thought not of. And this is from the tender care of Jesus Christ, giving them suitable help, without which no man can improve a temptation. And this is a suitable help indeed, whereby a temptation, which otherwise might be a deadly wound, proves the lancing of a festered sore, and the letting out of corruption, that might' have endangered the life itself.

 

 (6.) When the soul is at any time more or less overcome by temptations, Christ, in his tenderness, reheves it with mercy or pardon. By one more, or all of these ways, doth the Lord Jesus manifest his conjugal tenderness and compassion towards his saints under their temptations.

 

 2. Christ is compassionate towards them in their afflictions;” In all their afflictions he is afflicted,” Isai lxiii. 9. Yea, it seems that all our afflictions (at least those of one sort, namely, persecutions,) are his in the first place, ours only by participation; Col. 1: 24,” We fill up the measure of the afflictions of Christ.” Two things evidently manifest this compassionateness in Christ.

 

 (1.) His interceding with his Father_ for their rehef, Zech. 1. 1.2. Christ intercedes on our behalf, not only in respect of our sins, but also of our sufferings; and when the work of our afflictions is accomplished, we shall have the rehef he intercedes for.” The Father always hears him;” and we have not a deliverance from trouble, a recovering of health, ease of pain, freedom from any evil that ever laid hold on us, but it is given us on the intercession of Jesus Christ. The generation of the people of

 

God are at this day alive, endeavored, merely on the account of the intercession-of the Lord Jesus. His compassionateness has been the fountain of their deliverances.

 

 (2.) In that he doth and will, in the winding up of the matter, revenge the quarrel of their sufferings upon their enemies. This he accomplishes two ways. 1. Temporally, upon persons, kingdoms, nations, as he did upon the old Roman world, Rev. 6: 16; and this also_ he doth two ways. (1.) By calling out here and there an eminent opposer, and making him an’ example to all the world. So he dealt with Pharoah, so he doth to this day. He lays his hand upon eminent adversaries; fills one with fu y, another with folly, blasts a third, and makes another wither, or destroys them utterly and terribly. (2.) In general, in the viols of his wrath, which he will in the latter days pour out upon the antichristian world. He will miserably destroy them, and make such work with them, that whosoever hears, both his ears shall tingle.

 

 2. In eternal vengeance will he plead with the adversaries of his beloved.

 

In answer to this compassion of Christ, manifested as above, I place the saints' chastity unto Christ in every state. So the apostle, 2 Cor. 11: 2, 3,” I have espoused you to one husband, that I may present you as a chaste virgin to Christ; and I fear lest by any means as the serpent beguiled Eve through his subtlety, so your minds

 

should be corrupted from the simplicity that is in Christ.” 

 

Now there are three things wherein this chastity consists.

 

 1. The not taking any thing into their affections for those purposes for which they have received Christ. Here the Galatians failed in their conjugal affection to Christ, they preserved not themselves chaste to him. They had received Christ for justification, and him only; but after a while they took into the same place with him, the righteousness of the law. How Paul deals with them hereupon is known. How pathetically doth he admonish them, how severely reprove them, how clearly convince them of their madness and folly! This, then, is the first chaste affection behevers bear in their hearts to Christ; having received him for their righteousness and salvation before God, for the fountain, spring, and well-head of all their supphes, they will not now receive any other thing into his: room and in his stead.

 

 Therein then, of all things, do the saints endeavor to keep their affections chaste and loyal to Jesus Christ. He is made unto them of God righteousness, and they will own nothing else to that purpose; yea, though he withdraws himself, they still continue solitary in a state of widowhood, refusing to be comforted, though many things offer themselves to that purpose, because he is not. This doth he who hath communion with Christ; he watches diligently over his own heart, that nothing creep into its affections to give it any peace or establishment before God, but Christ only. Whenever that question is to be answered,” Wherewith shall I come before the Lord, and appear before the high God” he doth not gather up, this or that I will do, or here and there I will watch and amend my ways; but instantly he cries, In the Lord Jesus have I righteousness. All my desire is to be found in him, not having on my own righteousness.

 

2. In cherishing that Spirit, that holy Comforter which Christ sends to us, to abide with us in his room and stead. He tells us that he sends him to that purpose, John 16: %. He gives him to us to abide with us for ever, for all those ends and purposes which he hath to fulfill towards us, and upon us. He gives him to dwell in us, to keep us and preserve us blameless for himself. His name is in him, and with him; and it is upon his account that whatever is done to any of Christ's is done to Christ, because it is done to them in whom he is and dwells by his Spirit. Now, herein do the saints preserve their conjugal affections entire to Christ, that they labor by all means not to grieve his Holy Spirit, which he has sent in his stead to abide with them. This the apostle puts them' in mind of, Eph. 4: 30,” Grieve not the Holy Spirit.

 

 There are two main ends for which Christ sends his Spirit to behevers. First, for their sanctification. Secondly, for their consolation; to which two all the particular acts of purging, teaching, anointing, and the rest that are ascribed to him, may be referred. And with respect to both these we may grieve him.

 

 (l.) In respect of sanctification. He is the Spirit of holiness; holy in himself, and the author of holiness in us; he works it in us, Tit. 3: 5; and he persuades us to it by those motions of his which are not quenched. Now this, in the first place, grieves the Spirit, when he is carrying on in us a work so infinitely for our advantage, and without which we cannot see God, that we should run cross to him in the ways. of ungodliness, pollutions, and defilement. Indeed, what can grieve a loving and tender friend more than to oppose him and slight him, when he is most intent about our good, and that a good of the greatest consequence to us In this then behevers make it their business to keep their hearts loyal, and their affections chaste to Jesus Christ. They labor instantly not to grieve the Holy Spirit by loose and foolish, by careless and negligent walking. Therefore shall no anger, wrath, malice, envy dwell in their hearts, because they are contrary to the holy, meek Spirit of Christ. They attend to his motions, make use of his assistance, improve his gifts; and nothing hes more upon their spirits than that they may walk worthy of the presence of this holy substitute of the Lord Jesus Christ.

 

 (2.) As to consolation; this is the second great end for which Christ gives his Spirit to us, who from thence, byway of eminency, is called the Comforter; to this end, he seals us, anoints us, establishes us, and gives us peace and joy. Now there be two ways whereby he may be grieved, as to this end of his mission, and our' chastity to Jesus Christ thereby violated. First, by placing our comforts and joys in other things, and not being filled with joy in the Holy Ghost. When we make creatures, or any thing but what we receive by the Spirit of Christ, our joy and delight, we are false with Christ. So was it with Demas, who loved the present world. When the ways of the Spirit of God are grievous and burdensome to us, when we say, When will the Sabhath be past, that we may exact all our labours When our delight and refreshment hes in earthly things, we are unsuitable to Christ. Wherefore behevers are exceeding careful in this, not to place their joy and consolation in any thing but what is administered by the Spirit. Their daily work is, to get their hearts crucified to the world, and the things of it; and the world to their hearts, that they may not have living affections to dying things. They look on the world as a crucified, dead thing, that has neither form nor beauty; and if at any times they have been entangled with inferior contentments, they cry out to Christ, 0 restore to us the joys of thy Spirit! He is grieved, secondly, when, through unbehef, we will not, do not receive those consolations which he is abundantly willing that we should receive.

 

 3. Christ marrying his church to himself, in his institutions, or matter and manner of his worship, his people still express the main of their chaste affections to him, to he in keeping his institutions according to his appointment. He is a jealous God, and he gives himself that title, in respect of his institutions. And the whole apostasy of the. Christian church unto false worship is called fornication; and the church that leads the others to false worship, the” mother of harlots..” On this account, those behevers who really attend to communion with Jesus Christ, labor to keep their hearts chaste to him in his ordinances, institutions, and worship.

 

 4. Christ manifests his love to his saints in a way of bounty, in that plentiful provision he makes for them.” It hath pleased the Father that in him all fullness should dwell,” Col. 1: 19; that” of his fullness we might all receive, and grace for grace,” John 1: 16. Whatever he gives us, his grace to assist us, his presence to comfort us, he doth it abundantly. You have the general assertion of it, Rom. 5:'20,” Where sin abounded, grace did abound much more.” If grace abound much more in comparison of sin, it is abundant grace indeed, as will easily be granted by any that shall consider how sin hath abounded, and doth in every soul. Hence he is said to be able, and we are bid to expect that he should do for us,” exceeding abundantly above what we can ask or think,” Eph. 3: 20. Is it pardoning mercy we receive of him Why, he doth” abundantly pardon,” Isai. 4: 7. He will multiply or add to pardon, he will add pardon to pardon, that grace and mercy shall abound above all our sins. Is it the Spirit he gives us” He sheds him upon us richly or abundantly,” Tit. 3: 6, not only bidding us drink of the waters of life freely, but also bestowing him in such a plentiful measure, that” rivers of water shall flow from them that receive him,” John 8: 38, 39, that they shall never thirst any more. Is it grace that we receive of him He gives that also in a way of bounty. We receive” abundance of grace,” Rom. 5: 17: He u abounds towards us in all wisdom and prudence,” Ephes. 1: S. If in any thing then we are straitened, it is in ourselves; Christ deals bountifully with us. Indeed, the great sin of behevers is, that they make not use of Christ's bounty as they ought; that we do not every day take of him mercy in abundance. The oil never ceaseth till the vessels cease; supphes from Christ fail not but when our faith fails in receiving them.

 

 Then, in answer to Christ's bounty, our return to him is in a way of duty; unto this two' things are required. (1.) That we follow after and practise holiness in the power of it, as it is obedience unto Jesus Christ. All gospel-obedience is called,” whatsoever Christ commands us,” Matt. 28: 20. And says he, John 15: 14,” Ye are my friends, if ye do what I command you;” and it is required of us that we live to him who died for us, 2 Cor. 5: 15; live to him in all holy obedience; live to him as our Lord and King. (2.) By laboring to abound in fruits of holiness; as he deals out unto us abundantly, so he requires that we abound in all grateful, obedient returns to him. The saints are not satisfied with that measure which’ at any time they have attained, but are still pressing that they may be more dutiful, more fruitful to Christ.

 

 And this is a little glimpse of some of that communion which we enjoy with Christ. It is but a little from one who, of all the saints of God, hath the least experience of it, but who yet hath found that in it which is better than ten thousand worlds; who desires to spend the residue of the few and evil days of his pilgrimage in pursuit hereof, in the contemplation of the excellencies, desirableness, love and grace of our Lord Jesus, and in making returns of obedience 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 rehef, that” he that. shall come, will come, and. will not tarry.” 

 

CHAP. 4: Of Communion with Christ in purchased grace.

 

 We proceed to communion with Christ, in purchased grace. By purchased grace I understand all that righteousness and grace which Christ hath procured, or doth by any means make us partakers of, by any thing that he hath done or suffered, or continues to do as Mediator. What this purchased grace is, and how we hold communion with Christ therein, are the things that now come under consideration.

 

The first may be considered, 1. In respect of the rise. 2. Of its nature.

 

 1. It hath a threefold rise in Christ. (l.) His life. (2.) His death. (3.) His continued intercession. All the actions of Christ as Mediator, leading to the communication of grace unto us, may be referred to these heads.

 

 This grace wherein we have communion with Christ flowing from these fountains, may be referred to these three: The grace-of justification: the grace of sanctification: and the grace of privilege.

 

 Now that we have communion with Christ in this purchased grace, is evident on this single consideration; that there is almost nothing that Christ hath done, which is a spring of that grace whereof we speak, but we are said to do it with him. We are crucified with him, Gal. 2: 20; we are dead with him, 2 Tim. 2: 11,' Col. 3: 3; and buried with him, Rom. 6: 4, Col. 2: 12; we are quickened together with him, Col. 2: 13; risen with him, Col. 3: 1.” He hath quickened us together with Christ, and hath raised us up together, and made us sit together in heavenly places,” Ephes. 2: 5, 6.

 

The first spring of this grace, wherein we have communion with Christ, is first to be considered, and that is the obedience of his life, concerning which it must be declared, (1.) What it is. (2.) What influence it hath into the grace, whereof we speak.

 

(1.) By the obedience of the life of Christ, I intend the universal conformity of the Lord Jesus Christ, as 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 submitted himself also to every law or ordinance that was introduced upon the occasion of sin, which on his own account he could not be subject to; it becoming him to fulfill all righteousness, Matt. 3: 15, as he speaks in reference to a newly-instituted ceremony.

 

That obedience is properly ascribed unto Jesus Christ, as Mediator, the Scripture is witness, Heb. 5: 8,” Though he were a Son, yet learned’ he obedience,” &c. yea, he was obedient to death; for therein he did” make his soul an offering for sin,” Isa. liii. 10. And he not only” sanctified himself,” John 17: 19; but he also” offered up himself,” Heb. 9: 14,” an offering of a sweet savor to God,” Ephes. 5: 2. Hence as to the whole of his work, he is called the” Father's servant,” Isa. xlii. 1, ver. 19. And he professes of himself that he came into the world to do the will of God, the will of him that sent him; for which he manifests his great readiness, Heb. 10: 7; all which evince his obedience.

 

Now this obedience of Christ may be considered, as to the habitual root; and as to the actual parts, or duties of it.

 

 (1.) The habitual righteousness of Christ as Mediator in his human nature, was the absolute, complete, exact conformity of the soul of Christ to the will, mind, or law of God; or his perfect, habitual, inherent righteousness. This habitual grace of Christ, though not absolutely infinite, yet in respect of any other creature, it is as the water of the sea to the water of a pond or pool. All other creatures are depressed from perfection by this, that they subsist in a created, dependant being, and so have the fountain of what is communicated to them without them. But the human nature of Christ subsists in the person of the Son of God, and so hath the bottom and fountain of its holiness in the strictest unity with itself. (2.) The actual obedience of Christ was his willing, cheerful performance of every thing that God, by virtue of any law did require; and moreover his observance of the peculiar law of the Mediator. Hereof then are two parts, First, That whatever was required of us by virtue of any law, that he did and fulfilled.* Whatever was required of us,. by the law of nature in our state of innocence, whatever kind of duty was added by positive or ceremonial institutions, whatever is required of us in the way of obedience to righteous judicial laws, he did it all. Hence he is said to be made under the law, Gal. 4: 4, subject or obnoxious to it, to all the precepts or commands of it. Secondly, There was a peculiar law of the Mediator, which respected himself merely, and contained all those acts and duties of- his, which are not for our imitation. So that obedience which he she wed in dying, was peculiarly to this law, John 10: 18. I have power to lay down my life. This commandment have I received of my Father.” As Mediator, he received this peculiar command of his Father, that he should lay down his life, and take it again, and he was obedient thereunto. This then is the obedience of Christ, which was the first thing to be considered.

 

 The next is, that it has an influence into the grace of which we speak, wherein we hold communion with him.

 

 1. For his habitual righteousness, I shall only propose it under these two considerations. Upon this supposition, that it was needful we should have a Mediator who was God and man in one person, as it could not otherwise be, it must needs be that he must be so holy. 2. That the relation which this righteousness of Christ has to the grace we receive from him, is only this, that thereby, he was fit to do all that he had to do for us. Such an one became us, it was needful he should be such an one, that he-might do what he had to do. And the reasons hereof are two. First, Had he not been completely furnished with habitual grace, he could never have actually fulfilled the righteousness which was required at his hands. Secondly, He could not have been a perfect sacrifice, nor have answered all the types and figures of him, that were complete and without blemish; but now Christ having this habitual righteousness, if he had never yielded any continued obedience to the law, but had suffered as soon after his incarnation as Adam sinned after his creation, he had been a fit sacrifice and offering, and therefore doubtless his following obedience has another use, besides to fit him for an oblation, for which he was most fit without it.

 

 2. Christ's obedience to the law of mediation was that which was requisite for the discharging of his office, and is not imputed unto us, as though we had done it, though the 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.

 

 3. As to his actual fulfilling of the law, I observe, (1.) That whatever Christ did as a man subject to any law, he did it as Mediator, because he did it as a part of the duty incumbent on him, who undertook so to be. (2.) That whatever Christ did as Mediator, he did it for them whose Mediator he was. (3.) That the end of this active obedience of Christ cannot be assigned to be that he might be fitted for his death and oblation. Foe he answered all types, and was every way fit to be made an offering for sin by his union and habitual grace; so that if the obedience Christ performed be not done upon our account, there is no just cause to be assigned why he should live in the world so long as he did in perfect obedience to all the laws of God. Had he died before, there had been perfect innocence and perfect holiness by his habitual grace and infinite virtue, from the dignity of his person, and surely he yielded not that long course of all manner of obedience, but for some special purpose, in reference to our salvation.

 

 (4.) That 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 repentance from sin, as the baptism of John, which he had no need of himself. This therefore must needs be for us. (5.) That the obedience of Christ cannot be reckoned amongst his sufferings, but is clearly distinct from it; doing is one thing, suffering is another. See then briefly what we have obtained by those considerations.

 

 1. By the obedience of the life of Christ, you see what is intended, his willing submission unto, and perfect complete fulfilling of every law of God, that any of the saints of God were obliged unto. 2. This obedience was performed by Christ, not for himself, but for us and in” our stead. 3. This perfect complete obedience of Christ to the law is reckoned unto us. Are we then freed from this obedience We are not free from obedience, as a way of walking with God, but we are, as a way of working, to come to him.f This is fully expressed in that typical representation of our justification before the Lord, Zech. iii, 3, 4, 5; two things are there expressed, to belong to our free acceptation before God. First, The taking away of the guilt of our sin, our filthy robes; this is done by the death of Christ. Remission of sin is the proper fruit thereof; but there is more required, even a collation of right to life eternal; this is here called fine change of raiment: now this is only made ours by the obedience of Christ, as the other by his death.

 

 The second spring of our communion with Christ in, purchased grace, is his death and oblation. He lived for us; he died for us. He was ours in all he did, in all he suffered. Now the death of Christ, as it is a spring of that purchased grace wherein we have communion with him, is in the Scripture proposed under a threefold consideration: of a price; of a sacrifice; of a penalty. In the first regard, its, proper effect is redemption; in the second, reconciliation; in the third, satisfaction; which are the great ingredients of that purchased grace whereby we have communion with Christ.

 

 1. It is a price,” We are bought with a price,” 1 Cor. 6: 20.” A price of redemption,” 1 Tim. 2: 6. The proper effect of the death of Christ as a price or ransom, is redemption, Now redemption is the deliverance of any one from bondage, or captivity, and the miseries attending it, by the interposition of a price or ransom paid by the Redeemer, to him by whose authority the captive was detained.

 

(l.) In general, it is a deliverance: hence Christ is called the Deliverer, Rom. 11: 26, giving himself to deliver us, Gal. 1: 4. He is Jesus, who delivers us from the wrath to come,” 1 Thess. 1: 10.

 

 (2.) It is the delivery of one from bondage or captivity. We are without him all prisoners and captives,” bound in prison,” Isa. lix. 1.” Sitting in darkness, in the prison-house,” Isa. xlii. 7, chap, xlix. 9.” Prisoners in the pit wherein there is no water,” Zech. 9: 11. GQ The captives of the mighty and the prey of the terrible,” Isa. xlix. 25.

 

 (3.) The person committing thus to prison, is God himself. To him we owe our debts, Matt. 6: 12.” Against him are our offences,” Psal. li. 4. He is the Judge and Law-giver, Jam. 4: 12; to sin is to rebel against him. 

 

 He shuts up men under disobedience, Rom. 11: 32. And he shall cast both body and soul of the impenitent into hell-fire, Matt. 10: 28.

 

 (4.) The miseries that attend this condition are innumerable. Bondage to Satan and sin, comprises the sum of them, from all which we are delivered by the death of Christ as a ransom.” God hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son, in whom we have redemption, through his blood,” Col. 1: 13, 14. And he” redeems us from all iniquity,” Tit. 2: 14; from our” vain conversation;” 1 Pet. 1: 18, 19; even from the guilt and power of our sin, purchasing us” to himself a peculiar people zealous of good works,” Tit. 2: 14.

 

 (5.) And all this is by the payment of the price 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. 18: 23, 24. And the penalty is his curse, and wrath from which by it we are delivered, Rev. 1: 5. And this is the first consideration of the death of Christ, as it hath an influence into the procurement of that grace wherein we hold communion with him.

 

 2, It was a sacrifice also. He had a body prepared him, Heb. 10: 5, wherein he was to accomplish what by the typical oblations of the law was prefigured. And that body he offered, Heb. 10: 10, that is, his whole human nature, for” his soul was made an offering for sin.” He gave himself a sacrifice to God of a sweet-smelling savor. Now the end of sacrifices, such as his was, was atonement and reconciliation. This is every where ascribed to them. 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. lxiii. 10; whence his wrath was on us, John 3: 36; and we are by nature obnoxious to it, Eph. 2: 3. This is taken away by the death of Christ, as it was a sacrifice, Dan. 9: 24.” When we were enemies we were reconciled to God by the death of his Son,.” Rom. 5: 10. And thereby do we receive the atonement, ver. 11. And this is the second consideration of the death of Christ.

 

 3. It was also a punishment. A punishment in our stead.” He was wounded for our sins, and bruised for our iniquities, the chastisement of our peace was on him,” Isa. liii. 5. God made all our iniquities (that is, all 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. 2: 24, 25. Now bearing of punishment tends directly to the giving satisfaction to him who was offended. Justice can desire no more than a proportional punishment due to the offence. And this,- on his own voluntary taking of our persons, undertaking to be our Mediator, was inflicted on our 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 of that grace, wherein we have communion with him. This then is the second rise of purchased grace, which we are to eye, if we hold communion with Christ in it, his death and blood-shedding, under this threefold notion, of a price, an offering, and punishment. But this is not all; the Lord Christ goes farther yet, he does 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 uttermost them that come to God by him, seeing he lives ever to make intercession for them,” ‘ Heb. 8: 27.

 

 Now the intercession of Christ, in respect of its influence into purchased grace, is considered two ways. First, As a carrying on of his oblation, for the obtaining

 

and conferring on us all the fruits and effects thereof. This is called his “appearing in the presence of God for us,” Heb. 9: 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 representation of the presence of God, so to perfect the atonement he had made for himself and the people; so the Lord Christ having offered himself as a sweet smelling sacrifice to God, being sprinkled with his own blood, appears in the presence of God, as it were to remind him of the engagement made to him, or the redemption of sinners by his blood; and this appearance of his hath an influence into purchased grace, inasmuch as thereby he puts in his clam: for it in our behalf. Secondly, He procures the Holy Spirit for us, effectually to-bestow all this purchased grace upon us. The fountain of purchased grace. being discovered, next the nature of this grace may be. considered. As was said, it may be referred unto three heads: 1. Grace of acceptance with God. 2. Grace of sanctification from God. 3. Grace of privileges with, and before God.

 

1. Of acceptance with God. Out of Christ we are in a state of ahenation from God, accepted neither in our persons, nor our services. The first issue of purchased grace is, to restore us to a state of acceptance; and this is done two ways. (1.) By a removal of that for which. we are refused, the cause of the enmity. (2.) By a bestowing of that for which we are accepted.

 

 This is the first part of purchased grace, wherein the saints have communion with Jesus Christ. In remission of sin, and imputation of righteousness doth it consist, 

 

from the death of Christ, as a price, sacrifice, and punishment; from the life of Christ spent in obedience to the law doth it arise. The great product it is of the Father's righteousness, wisdom, love, and grace; of the love and condescension of the Son, the great discovery of the Holy Ghost, in the revelation of the mystery of the gospel.

 

2. The second is the grace of sanctification. He doth not only purchase love for his saints, but also makes them lovely. He came riot by blood only, but by water and blood. He doth not only justify his saints from the guilt of sin, but also sanctify arid 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, arid his life as an example. So the apostle, Heb. 9: 14, as also, Eph. 5: 26, 27.

 

 Two things are eminent in this issue of purchased grace., 1. The removal of defilement. 2. The bestowing of actual grace. For the first, it is also threefold. (1.) The habitual cleansing of our nature. We are naturally unclean, defiled; habitually so. For “who can bring a clean thing from that which is unclean” Job 14: 4.” That which is born of the flesh is flesh,” John 3: 6. It is in the pollution of our blood that we are born, Ezek. 16: wholly defiled and polluted. The grace of sanctification purchased by the blood of Christ removes this defilement of our nature, 1 Cor. 6: 11,” Such were some of you; but ye are washed, ye are sanctified.” So also, Tit. 3: 3-5,” He has saved us by the washing of regeneration and the renewing of the Holy Ghost.” (2.) Taking away our actual transgressions. A spot, a stain, filth attends every sin. Now,” the blood of Jesus Christ cleanses us from all sin.” (3.) In our best duties we have defilement, Isa. lxiv. 6. Self, unbehef, form, drop themselves into all that we do. We may be ashamed of our choicest performances; but the Lord Christ, first as our High-Priest, bears the iniquity, the guilt, and provocation which; in severe justice doth attend them, Exod, 28: 3;, 38, and not only so, but he washes away all their filth and defilements. He is as a refiner's fire, to purge both the sons of Levi and their offerings, adding moreover sweet incense to them that they may be accepted. Whatever is of the Spirit, of himself, of grace, that remains; whatever is of self, flesh, unbehef, that is hay and stubble, that he consumes, wastes, takes away. And this cleansing of our natures, persons, and duties, has its whole foundation in the death of Christ. Hence our washing and purifying, our cleansing and purging, is ascribed to his blood and the sprinkling thereof. Meritoriously this work is done by the shedding of the blood of Christ; efficiently by its sprinkling. The sprinkling of the blood of Christ proceeds from the communication of the Holy Ghost; which he promises to us, as purchased by him for us. He is the pure water, wherewith we are sprinkled from all our sins. That spirit of judgment and burning that takes away the filth and blood of the daughters of Sion. And this is the first thing in the grace of sanctification.

 

 2. By bestowing actual grace. The blood of Christ in this purchased grace doth not only take away defilement,. but also gives purity. (1.) It gives the Spirit of holiness to dwell in us;” He is made unto us sanctification,” 1 Cor. 1: 30, by procuring for us the spirit of sanctification; our renewing is of the Holy Ghost,., who is shed on us through Christ alone, Titus 3: 6. This the apostle mainly insists. on, Rom. viii. to wit, that the principal gift of sanctification that we receive from Christ, is the indwelling of the Spirit, and our following the guidance thereof. (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, wherein it is, or the distinct objects about which. it is exercised, receives 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 operation, when it carries out the soul to rest on Christ, it is faith; when to delight in him it is love; but still one and the same habit of grace. (3.) Actual influence for the performance of every spiritual duty. After the saints have both the former, yet Christ tells them, that without him they can do nothing, John 15: 5. They are still in dependence upon him for new influences of grace; they cannot live and spend upon the old stock; for every new act they must have new grace; he must work in us to” will and to do of his good pleasure,” Phil. 2: 13. And in these three consists that purchased grace in the point of sanctification, 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 in adoption; the Spirit of adoption: consequential are all the favors of the gospel.

 

 These are the things wherein we have communion with Christ as to purchased grace in this life. Drive them up to perfection, and you have that which we call everlasting glory; perfect acceptance, perfect holiness, perfect adoption, or the inheritance of sons.

 

 I proceed now to the manner how we hold communion with Christ in these things; as, 1. How we hold communion with him in the obedience of his life and merit of his death, as to acceptance with God the Father. 2. How we hold communion with Christ in his blood, as to the spirit of sanctification, the habits and acts of grace. 3. How we hold communion with him as to the privileges we enjoy.

 

CHAP. 5: How the Saints hold Communion with Christ, as to their Acceptance with God.

 

 Communion with Christ in purchased grace, as to acceptance with God, from the obedience of his life, and efficacy of his death, is the first thing we inquire into. The discovery of what on our part is required thereto, is that which herein I intend.

 

1.. On the part of Christ there are 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 us. That is, his intention was that all he did and suffered should be for us, as to our acceptance with God; that he still continues making use of what he so did and suffered for that end, and that only. Now this is most evident.

 

 (l.) What he did, he. did for us, and not for himself.” He was made under the law, that we might receive the adoption of sons,” Gal. 4: 4, 5. 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 -For himself No, but to redeem us was the aim of all that he did, of all his obedience, and of what he did. This very intention in what he did, he acquaints us with, John 17: 19,” For their sakes I sanctify myself, that they may be sanctified through the truth;” I sanctify myself, dedicate and set myself apart to all that work I have to do. (2.) In what be suffered; this is more clear, Dan. 9: 26, “Messias shall be cut off, and not for himself;” and the apostle lays down this as a main difference between him and the high-priests of the Jews, that when they made their solemn offerings, they offered first for themselves, and then for the people, but Jesus Christ offered only for others. He had no sin, and could make no sacrifice for his own sin, but only for that of others.

 

To complete this communion on the part of Christ, it is required, 1. That there be added to what be has done, the gospel tenders of that complete justification and acceptance with God, which ariseth from his perfect obedience and sufferings. Now they are two-fold. (1.) Declaratory, in the promises of the gospel. John 8: 37, Matt. 11: 28,,” He that beheveth shall be saved,” “ Come to me and you shall have life.” (2.) In this tender of acceptance with God, on the account of what he hath done and suffered, a law is established, that whosoever receives it shall be so accepted.

 

 2. He sends them his Holy Spirit to quicken them, John 6: 63, to cause them” that are dead to hear his voice,” John 5: and to work in them whatever is required of them, to make them partakers of his righteousness, and accepted with God. Thus doth Christ deal with his; he lives and dies with an intention to work out a complete righteousness for them; their enjoying of it to a perfect acceptance before God, is all that in the one and the other he aimed at. Then he tenders it to them, declares the usefulness and preciousness of it, stirring them up to a desire of it; and lastly, bestows it upon them, that they should by it, for it, with it, be perfectly accepted with his Father.

 

 That which remains for me to do, is, to show how behevers hold distinct communion with Christ, in this grace of acceptation, and how thereby they keep alive a sense of it, the comfort and life of it being to be renewed every day. without this, life is an hell; no peace, no joy, can we be made partakers of, but what hath its rise from hence. But you may say, what need then of our own obedience I answer, First, Our universal obedience and good works are indispensably necessary from the sovereign appointment and will of God. In general,” This is the will of God, even our sanctification,” I Thess. 4: 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 and advantage of this ground of our obedience might at large be insisted on. And were there no more, this might suffice. If it be the will of God, it is our duty. (1.) The Father hath ordained or appointed it, it is the will of the Father, Eph. 2: 10; the Father is spoken of personally; Christ being mentioned as Mediator. (2.) The Son hath ordained and appointed it as Mediator, John 15: 16,” I have ordained you that you should bring forth fruit” of obedience. And, (3.) The Holy Ghost appoints and ordains behevers to works of obedience and.. holiness, and to work holiness in others; so in particular, Acts 13: 2, he appoints and designs men to the great work of obedience in preaching the gospel; and in, sinning, men sin against him.

 

 Secondly, Our holiness, our obedience, is one eminent end of the peculiar dispensation of Father, Son, and Spirit in the business of exalting the glory of God in our salvation; of the 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 love of the Father, Eph. 1: 4,” He has chosen us, that we should be holy and unblamable.” His aim and design in choosing of us was, that we should be holy and” unblamable before him in love.” (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. 2: 14,” Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.” This was his aim, his design, in giving himself for us, as Eph. 5: 26, 2j,” 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.” (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 us for obedience, enabling us to it, and bringing forth the fruits of it in us.

 

 And thus have we a two-fold ground of the necessity of our obedience and personal holiness, God hath appointed it, he requires it. And it is an eminent immediate end of the distinct dispensation of Father, Son, and Holy Ghost, in the work of our salvation. If God's sovereignty over us is to be owned; if his love towards us be to be regarded; if the whole work of the ever-blessed Trinity, for us, and in us, be of any moment, our obedience is necessary.

 

 Further, It is necessary in respect of the end thereof, and that whether we consider God, ourselves, or the world

 

 1. The end of our obedience in respect of God is his glory. Particularly, (1.) It is the glory of the Father, Matt. 5: 16,” Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” By our walking in the light of faith, doth glory arise to the Father. The fruits of his love, of his kindness, are seen upon us; and God is glorified in our behalf. And, (2.) The Son is glorified thereby. It is the will of God, that as all men honor the Father,” so should they honor the Son,” John 5: 23. And how is this done By beheving in him, John 14: 1, obeying of him. Hence, John 17: 10, he says,” he is glorified in behevers,” and prays for an increase of grace and union for them, that he might be yet more glorified, and all might know that as Mediator he was sent of God. (3.) The Spirit is glorified also by it, he is grieved by our disobedience, Eph. 4: 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 becomes his habitation for ever.

 

 2. The end in respect of ourselves immediately is threefold. Honor. Peace. Usefulness. (1.) Honor; it is by holiness that we are made like unto God, and his image is renewed again in us. This was our honor 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 honor 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. 1: 16. And” be y e perfect,” that is, in doing good,” as your heavenly Father is perfect,” Matt. 5: 48, in a likeness and conformity to him; and herein is the image of God renewed, Eph. 4: 23, 24. (2.) Peace; by it we have communion with God, wherein peace alone is to be enjoyed.” The wicked are like a troubled sea, that cannot rest,” and” there is no peace to them, says my God,” Isaiah lvii. 21. There is no peace, rest, or quietness, in a distance, separation, or ahenation 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 1: j,” And verily our fellowship is with the Father, and with the Son Jesus Christ,” ver. 3; be that walks in the light of new obedience, he hath communion with God, and in his presence is fullness of joy for ever, without it there is nothing but darkness, 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.” Notwithstanding the seeming usefulness of men, who serve the providence of God in their generations, I could easily manifest that the world and the church might want them, and that indeed in themselves they are good for nothing; only the holy man is a common benefit,

 

 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. First, here, I Pet. 3: 16, cc Keeping a good conscience, that wherein they speak against you as evil doers, they may be ashamed, beholding your good conversation in Christ. (2.) The conversion of others, I Pet. 2: 12,” Having your conversation honest among the Gentiles, that, wherein they speak against you as evil doers, beholding your good works, they may glorify God in the day of visitation.” Even revilers, persecutors, evil-speakers, have been over,

 

come by- the constant holy walking of professors, and when their day of visitation hath come, have glorified God on that account. (3.) The benefit of all; partly in keeping off judgments from the residue of men, as ten good men would have preserved 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 continually.

 

 4. It is necessary in respect of the state and condition of justified persons; and that whether you consider their state of acceptation, or of sanctification. (l.) They are accepted and received into friendship with an holy God; A God of purer eyes than to behold iniquity;” 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, he 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 nature, this new nature is fed, cherished, nourished, kept alive by the fruits of holiness.

 

 5. It is necessary in respect. of the proper place of holiness in the new covenant, and that is two-fold. (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 it 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 bestowing of it a rewarder. Though it be not the cause of our justification, yet it is the way appointed of God for us to walk in for 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 walks not in that way,” for without holiness it is impossible to see God.” 

 

 (2.) It is a sign and evidence of grace, that is of acceptance with God, and the whole expression of our thank fullness. He that upon these accounts doth not think

 

universal holiness and obedience to be of indispensable necessity, unless also it be exalted into the room of the obedience and righteousness of Christ, let him be filthy still.

 

It remains that I now show what is required on our part: this consists in the ensuing particulars.

 

 1. The saints cordially approve of this righteousness, as that alone which is absolutely complete, and able to make them acceptable before God. And this supposes three things. (I.) Their clear and full conviction of the necessity of a righteousness wherewith to appear before God [ Next to justification and peace with God, the saints want holiness of heart and life, or entire sanctification of body, soul, and spirit, to qualify them to appear before God, and to dwell with him.] (2.) They weigh their own righteousness in the balance, and find it wanting. And this two ways First, in general, and upon the whole, at their first setting themselves before God. When men are convinced of the necessity of a righteousness, they catch at every thing that presents itself to them for rehef. As men ready to sink in deep waters, catch at that which is next to save them from drowning. So did the Jews, Rom. 9: 31, 32, they caught hold of the law, and it would not reheve them, and they perished with it. Here many perish, and never get one step nearer God all their days. This the saints renounce. They have no confidence in the flesh, they know that all they can do will not avail them. This they bear in their minds daily, that upon the account of what they have done, can do, ever shall do, they cannot be accepted with God, or justified thereby. Secondly, in particular; they daily weigh all their particular actions in the balance, and find them wanting, as to any such completeness, as upon their own account to be accepted with God. These thoughts accompany them in their duties, in their best and most choice performances. Lord, what am I in my best estate How little suitableness unto thy holiness is in my best duties 0 spare me! in reference to the best thing that ever I did in my life. He who has communion with Christ, when he is highest in the duties of sanctification, is clearest in the apprehension of his own unprofitableness, and rejects every thought that might arise in his heart, of setting his peace in them or upon them. He says to his soul, Do these things seem something to thee Alas! Thou hast to do with an infinitely holy God, who looks through and through all that vanity, which thou art but little acquainted with; and should he deal with thee according to thy best works, thou must perish. 

 

 (3.) They approve of, value, and rejoice in this righteousness for their acceptation, which the Lord Jesus has wrought out for them; this being discovered to them, they approve of it with all their hearts, and rest in it. Isaiah xlv. 24, Surely shall one say, in the Lord have I righteousness and strength,” This is their language, when once the righteousness of God in Christ is made known to them: here is righteousness indeed; here have I rest for my soul.

 

 And this is the first way whereby the saints hold daily communion with the Lord Jesus, in this purchased grace of acceptation with God. They consider, approve of, and rejoice in the way, means, and thing itself.

 

 2. They make an actual commutation with the Lord Jesus, as to their sins and his righteousness; of this there are also sundry parts. (1.) They continually keep alive upon their hearts a sense of the guilt and evil of sin, even then when they are under a comfortable persuasion of their personal acceptance with God. A sense of pardon takes away the horror and fear, but not a due sense of the guilt of sin. It is the daily exercise of the saints of God, to consider the great provocation that is in sin, their sins; the sin of their nature and lives; to render themselves vile in their own thoughts on that account, to compare it with the terror of the Lord, and to judge themselves continually. This they do in general,

 

 “My sin is ever before me,” says David; they set sin before them, not to terrify and affright their souls with it, but that a due sense of the evil of it may be kept alive upon their hearts. (2.) They gather up in their thoughts the sins for which they have not made a particular reckoning with God in Christ, or if they have begun so to do, yet they have not made clear work of it, not come to a clear and comfortable issue. There is nothing more dreadful, than for a man to be able to digest his convictions, to have sin look him in the face, and speak perhaps some words of terror to him, and to be able by any charms of diversions or delays to put it off, without coming to a full trial in reference thereto. This the saints do; they gather up their sins, lay them in the balance of the law; see and consider their weight and desert. And then,

 

 3. They make this commutation I speak of with Jesus Christ, that is, (1.) They seriously consider, and by faith conquer all objections to the contrary, that Jesus Christ has undergone the punishment that was due to those sins that lay now under his eye and consideration, Isaiah liii. 6, 2 Cor. 5: 21. He has as certainly answered the justice of God for them, as the sinner could do should he at that instant be cast into hell. (2.) 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, poor soul, with thy guilt of sin! What to do Why, this is mine, says Christ; I come to take thy sins, and bear them away; they are my lot. Give me thy burden, give me all thy sins; thou knows not what to do with them, I know bow to dispose of them well; so that God shall be glorified, and thy soul delivered. Hereupon, (3.) 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 wounded for my transgressions, and the chastisement of my peace is upon

 

him,” he is thus made sin for me. Here I give up my sins to him that is able to bear them. He requires it of my hands, that I should be content he should undertake for them, and heartily I consent. This is every day's work. I know not how any peace can be maintained without it. If it be the work of souls to receive Christ, as made sin for us, we must receive him as one that takes our sins upon him. Not as though he died any more, but as the faith of the saints of old made that present before their eyes, which was not yet come to pass, Heb. 11: 1; so faith now makes that present which was accomplished and past many generations ago. This it is to know Christ crucified. (4.) 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 has wrought out for them; -so fulfilling that of the apostle, 2 Cor. 5: 21,” He was made sin for us, that we might become the righteousness of God in him.” They consider hint tendering himself and his righteousness, to be their righteousness before God; they take it, accept it, and complete this blessed exchange of faith. Anger, curse, wrath, death, sin as to its guilt, he took it all away; with him we leave whatever of this nature belongs to us, and from him we receive love, life, righteousness, and peace.

 

 There is not any thing that Jesus Christ is more delighted with, than that his saints should always hold communion with him, as to this giving and receiving. For, (1.) This exceedingly honors him, and gives him the glory that is his due; many indeed cry, Lord, Lord, and make mention of him, but honor him not at all. How so They take his work out of his hands, and ascribe it unto other things; their repentance, their duties, shall bear their iniquities. They do not say so, but they do so. The commutation they make, if they make any, is with themselves. All their bartering about sin is in and with their own souls. The work that Christ came to do in the world, was to bear our iniquities, and lay down his life a ransom for our sins. The cup he had to drink of was filled with our sins, as to the punishment due to them. What greater dishonor then can be done to the Lord Jesus, than to ascribe this work to any thing else, to think to get rid of our sins any other way Herein then, I say, is Christ honored indeed, when we go to him with our sins, by faith, and say unto him, Lord, this is thy work, this is that for which thou earnest into the world, this is that thou hast undertaken to do; thou tallest for my burden, which is too heavy for me to bear; take it, blessed Redeemer; thou tenderest thy righteousness, that is my portion. Then is Christ honored, then is the glory of mediation ascribed to him, when we walk with him in this communion. (2.) This exceedingly endears the souls of the saints to him, and constrains them to put a due value upon him, his love, his righteousness, and grace. Who would not love him I have been with the Lord Jesus, may the poor soul say, I have left my sins, my burden with him, and he hath given me his righteousness, wherewith I am going with boldness to God. I was dead, and am alive, for he died for me; I was cursed, and am blessed, for he was made a curse for me; I was troubled, but have peace, for the chastisement of my peace was upon him; I knew not what to do, nor whither to cause my sorrow to go; by him have I received joy unspeakable and glorious, if I do not love him, delight in him, obey him, live to him, die for him, I am worse than the devils in hell. Now the great aim of Christ in the world is to have an high esteem in the hearts of his people, to have there, as be hath in himself, the pre-eminence in all things; not to be justled up and down among other things; but to be all, and in all. And thus the saints of God esteem him, upon the engaging themselves to this communion with him.

 

 Yea, but you will say, if this be so, what need we to repent, or amend our ways, it is but going-to Christ by faith, making this exchange with him, and so we may sin

 

that grace may abound I judge no man's person, but this I must needs say, that I do not understand how a man that makes this objection in cold blood, not under a temptation or accidental darkness, can have any acquaintance with Jesus Christ. However, this I am certain of,, that this communion in itself produces quite other effects. For repentance; it is, I suppose, a gospel repentance that is intended. For a legal repentance, full of dread, amazement, terror, I confess this communion takes it away, casts it out, with its bondage and fear, but for gospel-repentance, whose nature consists in godly sorrow for sin, and leaving of it, proceeding from faith, love, and abhorrence of sin, 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 consideration of sin, its guilt, vileness, and abomination, and our own vileness’ on that account; and that a sense hereof is to be kept alive upon the heart of every one that would enjoy this communion with Christ, for without it Christ is of no value. Now is it possible that a man should daily fill his heart with the thoughts of the vileness of sin, and be filled with self-abhorrence on this account, 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.

 

 But you will say, how should we address ourselves to the performance of this duty What path are we to walk in Faith exercises itself in it especially three ways.

 

1. In meditation. The heart goes over in its own thoughts the path above insisted on, sometimes severally, sometimes jointly; sometimes fixing primarily on one thing, sometimes on another, and sometimes going over the whole. At one time perhaps the soul is most occupied in a consideration of its own sinfulness, and filling itself with shame and self-abhorrence on that account; sometimes it is filled with the thoughts of the righteousness of Christ, and with joy unspeakable, especially on great occasions; when grieved and burdened by negligence; or on the breaking out 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 has wrought out for him. 2. In considering and inquiring into the promises of the gospel, which hold out these things; the excellency, fullness, and suitableness of the righteousness of Christ, the rejection of all false righteousness, and the commutation made in the love of God. 3. In prayer, herein their souls go through this work day by day. And this communion have all the saints with the Lord Jesus, as to their acceptance with God.